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Theological Seminar 


y, j 


Cnfie, Division 


Shelf. S.e'=.^'®'~ 

Book, ^- 1^0. : 



J9?imttit»e Cft?(ftian(tp 3Set)rt)0. 



O F T H E 


O F T H E 

Tjvo Firfi Centuries^ 

The eVer-blefTed Trinity, and the Incarnation 
of our Lord ; in the Words of the Sacred 
and Primitive Writers themfelves ; both 
in their Originals, whether Greek or Latin^ 
and in English. 

To which is Sobjoin'd, 

The Second Book of Apocryphal Ef^ras^ both 

from the Common, and the Jrabick Copy. 


And the Lord /hall be King over all the Earth. In 
that Day (hall there be One Lordy and his Name 
One, Zech.XIV.p. 

London, Printed for the Author; and are to be Sold 
by the Bookfellersof //Owrfc;« and IVe/lmnJler.iji i . 


Famous and Flourifliing 

Univerjity o{ Cambridge: 

THIS Authentick and 
Impartial Account of 
the mofh Primitive 
Faith^ which was Compiled 
within the fame Univcrfity, 
by one of her own Members, 
is hereby humbly Offertl to 
the Publick Confideration of 
all that Eminent Body, and 
of the reft of the Learned- 
through the whole Chri- 
ftian World, by 

The Author. 


( o 


O F T H E 


O F T H E 

Two Firft Centuries^ 

The ever-bleffed Trinity^ and the Incar- 
7iation of our Lord ; in the Words of 
the Sacred and Primitive Writers 


There is but OrtaPBupreme, Livings Eternal ^ 
hfim^e, Ommjcmn^ Omnipotent and bj-vifihk 
God ; the Father of our Lord Jefus Chrifi ; 
The Origin of all Beings, a}2d the Creator 
of ail Creatures. 


Jsl. B. ;t^ he Texts and Citations tirider 
each Head are not always direft 
TYoofs^ but fomettmes JUuJlratiom 
only. Nay, where there are 

iSny that raay feem to contradid the PropoJition^ 

2 An Accoiint of the 

they are not omitted ♦, that fo all the principal 
TexU and Tejlimonies^ necelTary to the forming a 
well grounded Judgment, may appear together, 
in their proper Simplicity, free from the Perver- 
fions of the Writers of Controverfie. 

N. B. I intend to place all my Teftimonies, 
as near as well may be, according to the or- 
der of Time ^ whether the Books be undoubted, 
or whether there be any fufpicion concerning them. 
Accordingly I have plac'd the Conftitutions of 
the Apoftles, and the larger Epiftles of Ignatius 
to the feveral places in the firft and fecond Cen- 
tury when they pretend to be written refpeflive- 
iy ^ and when I believe they were really written ; 
altho' the Genuinenefs of thofe Books be not yet 
generally own'd. Thofe who have a mind to fee 
how the ancient Faith will ftand without their 
Teftimonies, may eafily omit them the firft read- 
ing, or take thera by tbcmfelves afterwards. 

A^. B. I confine my felf in the main to the 
jBooks of the New Tejla^mnt^ and to the mojl Fri- 
mitive Records of our Relieion, 'till about J. D. 
190. excluding C/ffwfMj AuM^inns and Tertullian^. 
tho' rhey began to write in^pe end of the fecond 
Century, becauje of their b^g much later than 
almoft all here alledg'd ^ hccaufe we have none bus 
the more juvenile and Philofophical Works of 
Clemens^ which he wrote in the Style of an Ora- 
tor-, and want that more authencick and judici- 
ous Work the vTtzTVTmcnii, or Injlitutions^ contain- 
ing, among other things, the ancient Dodtrines 
Fid. Phot, and Traditions deliver'd to him by his old and 
^^"f famous Mafter FanUms^ from the Companions 
I'eo p. ' °^ ^^^ Apoftles ", which we know cxplain'd or 
agj. * contradicted the Extravagancies of his former Ex- 
prefiions in thefe Matters^, agd agreed with the 


'Primitive Faith, ^ 

inore ancient Doftrines ; as I have elfe where noted. Second 
And becaufe TertuUian the Montanijl is generally al- ^'f'y '«'. . 
iow'd to have reafon'd fo boldl.y,excravagantly, and f^ g^"^'^'*' 
concrarily to himfelf,and is fo difallow'd and difcard- 
cd by all in thefe Controvcrfies, on one Account or 
other, that his Authority does not defcrve much 
Confideration as to fuch Matters. 

N. £. I (hall begin with the Teftimonies of our 
Saviour himfelf, out of the Gofpels • and (hall de- 
fire the Chriftian Reader to obferve in what Terms, 
and after what Manner our Lord every where 
fpeaks of the One and Only Supreme God^ his as 
well as our Fdther which is in Heaven. 

'Ov/i mvit CfMV a.' 

Be ye therefore per- ^^^' ^° 
^ed, even as your Fa- '^ ' 
ther which is in Heaven 
is perfect. • , 

Otherwife ye have no ^^' '• 
reward of your Father 
which is in heaven. 

And thy Father which ^- 4' 
fceth in fec'ret, himfelf fhall 
reward thee opealy. 

Your heavenly Father 
will alfo forgive you. See 
May. xi. 25,26. 

Neither will your Fa- 
ther forgive your tref- 

That thou' appear not 
unto Men to faft, but un- 
to thy Father which is in . 
fecret : and thy Father 
which feeth in fecret {hall 
reward thee openly. 





X 29. 

T. Jl. 


XV. 4- 

r. 5' 

XVI. 17 

KcU -MVlf V/UUV Bj^.- 

<57n 77)>' yWt oil'iV Ta TTcil^li 

w ;</ \ioli J)oi 'TTAV-ii-; lihi^n 

^/; Account of the 

Yet your heavenly Fa- 
ther feedeth them. 

For your heavenly Fa- 
ther knoweth that ye have 
need of all thefe things. 

How much more (hall 
your Father which is in 
heaven >give gocd things 
to them that ask him ? 

Not every one that faith 
unto me Lord, Lord, (liall 
enter into the kingdom 
of heaven, but he thac 
doth the will of my Fa- 
ther which is in heaven. 

One of them fhall not 
fill on the ground with- 
out your Father. 

Him will I confefs alfo 
before my Father which 
is in heaven. 

Him will I alfo deny 
before my Father which 
is in heaven. 

For God commanded, 
faying, &€. 

And they glorified the 
God of Ifrael. 

Fkili and bloud hath 
not revealed it unto thee, 
b'ot my Father which is 
ill heaven. 

In heaven their angels 
do slways behold the face 
of my Father which is in^ 

'O; o.')yi\'t OJJTUV CV 


Priminve Fahh, 

/uuv, TO c* iifavoi{, 'iva 

':^\iJ7ZU €-.< TWC CXIKfCOV 

'fete cAy'o tZ/^^c cvytpi)- 
TiLi^oi rrftty^l©-, Z ia.v 

Sifiv vy.uv -m TuoeC7ifa>oMTrx. 

HTTiv 'cvj:Zy IiJa.nxKi a.- 
ijM ^uhy auuvtoV ; o ^ 

A--*} t4f, 045,'. • 

V 1% 


Even fo it is not the 

will ot yaur Father which 
is ill heaven, that one 
of thefe little ones fhor.ld 

If two of you null a- 
grce on earth, as touch- 
iag any thing that they 
(hall ask, it (hill be done 
for them of my Father 
which is in heaven. 

So like wife fnall my hea- 
venly Father do alfo unto 
yon, if ye from your hearts 
forgive not eveiy his 
brother their ticfpaires. 

And behold one cameXix. il-, 
and faid unto him. Good '7- 
mailer what good thing 
fli.iil I do that ! may have 
eternal life ? And he laid 
unto him, why calleft thou 
me good' ? there i^ none 

but one, that is 

7* mvldt,' 

N. B. Juflin Martyr thus Apol- 1. 5. 
quotes this Text : Andi'-P?'* 
when a certain Perfon 
came to .him^, and faid. 
Good Mafier, he anfw'er- 
ed, i^rying, There is none 
good but^God alone, who 
made all things. See alfo Ong. contr. Celf. L, V, 

3 $ 


^6 An Account of the 

XXin.ti^ 'o oiiBffdi h) nS i^Avvy He that fwcarcth by 

dy.vvei -iv TW B^vq} T« 

XXV. 34. Tot? fep&f CcL<nkiVi 
•mi MO A^iaf aim, Aurz 
el cuAo^Hfisfo/ TK Tmjf'oi 

XXVI.63, 'E|op;J^« 0^ :(^ "re 0=3 
pud Marc. XIV. 61.] 


XII. 17. 

^ TftoTH TTOLcmV iv'Johii ; 

©■ e 0«2< w^w weji©- 
tif '<^' Ktu AytLTniffii^ yjj- 

7nf J{^p//W ffts, )C) *d% 

heaven, fwearcth by the 
throne- of God, and by 
him that fitteth thereon. 

Then fhall the King fay 
unto them on his right 
hand, Come ye bleflTcd of 
my Father, inherit the 
kingdom prepared for you 
from the foundation of the 

I adjure thee by the 
living God, that thoii 
tell us whether thou bt 
the Chrift, the Son of 
God, Cof the BlcITed, ia 
Mark.XW.6i.'] ' 

With men it is impof- 
fible, but not with God : 
for with God all things arc 

Render to Cacfar the 
things that are Csfar's, 
and to God the things 
that are God's. See Luk. 
XX. 25. 

One of the Scribes 
asked him, which is the 
firft commandment of all ? 
And lefus anfwered him. 
The firft of all the com- 
mandments is, Hear, O 
Ifrael, the Lord our God 
is one Lord. And thou 
fhalt love the Lord thy 
God with all thy heart, 
and with all thy foul, and 
wich all thy mind, and 


Primitive laitL 

with all thy ftrength : 
This is the firfl com- 
mandment. And the fe- 
ccnd is like, namely this. 
Thon flialt love thy 
neighbour as thy ielf. 
There is none other com- 
mandment greater than 
thefe. And the Scribe 
faid unto him. Well, 
Mailer, thou halt faid 
, „ the truth : for there is 
r, -^ ~ r.' x«one God, and there is 

OKU r^M Sii^vo'iAi «•«, li) 

Av]r\ fT^uTii ivlokii. Kcti 
SivTifet oiJLola., AvJiU dyt- 
--rniaeii r irKntnoV ca u( tn' 
djj\ov. fidl^uv TisTtiV a,»^n 
ivroKri UK 'bit- Kcti ftTif 

%tiCl4 HTTCt,', 077 lii «J? 02Of, 

;^ "iiK 'okiV a^.©- TA«f 
*um' }y TO dycH-^r dvjov 
d^ Ohm TYIi y^fSiof, xj 

none other but he. And 
to love him with all the 
heart, and with all the 
underftanding, and with 
all the fon), and with all 
the ftrength, and to love 
his neighbour as himfelf 
is more than all whole 
burnt offerings and fa- 
crifices. And when Je- 
fus faw that he anfwer- 
ed difcreetly he faid 
unto him, Thou art not 

far from the kingdom of God. See Lue. X. 27, 


Bleffed be the Lord God i^^ y-^, 
of Ifrael, for he hath vi- 
fited and redeemed his 

And Jefus anfwering, jy. 12, 
faid uQto him, Cthe De- 
vil,] It is faid, Thou 
fhalt not tempt the Lord 
thy God. 

iwv 6\oyj,v\ua,7WV Kj t 

AVTZV, 077 VKVi^f ATJiKsi 

V5 ©£«• 

TfumV TO AtfM Av\*. 

76), [_(tlcfC'QK0),2 'I«^»f, 

077 «pn7iu, 8X iKrei^nii 

P 4 


c8 An Account of the 

VI. J $,35. Km i^i (itSni v^Jiuv 
^v hm TKf ct;^eir»f j^ 



ifycLTUJ QKi')Pt' J\y\^<)n ac 

Toh.1. 1-2. '^ Ao^©- wJ* «)ie?f '^ 
uv ei( jiy jtoATTOf r» ^<c 

And your reward fhall 
be great, and ye {hall 
be the children of the 
higheft •, for he is 
kind unto the unthank^ 
ful, and to the evil. Be 
ye therefore merciful, as 
your Father alfo is mer- 

And there came a fear 
on all, and they glori- 
fied God, faying. That 
a great prophet is ri- 
fen up among us : and 
that God hath vifited his 

Therefore he fjid un- 
to them. The harvcfl; tru- 
ly is great, but the la- 
bourers are few, pray ye 
therefore the Lord of the 
harveft that he would fend 
forth labourers into his 

The Word was with 
God. The fame was 
in the beginning with 

No man hath feen God 
at any time : The on- 
ly begotten Son, which 
is in the bofom of the 
Father, he hath decla- 
red him. See i John IV. 

Frimlitve Faith. 
'O 7nyi.-^i fie -no^t^^ 

TktoV 5^ TciTiiP etf"- 

iUfctXAV, it fJLVt UV i5»'£^ 
TB ©2«. Ot/T©- «<yptf>C€ TCK 

iyvaKAi^v oTt av tl o 

■ "Efct TdTi^u iyj>(uv, -tIv 
Qi'ov. ^i7nv oivroi( 6 'In- 

^OUf, 6/ 0eOf 'TTO.r ilf V- 

«/{ €f'i ■mgivire. 'Ef tm 
■Tn».ifJi stay. 

The Father himfdfv. 37. 
which hath fenc me hath 
born v/itnefs of me. Ye 
have not heard his x'oice 
3C any. time, nor fecn his 

Ye feek not the ho- '^•44* 45* 
nour which cometh from 
God only • lor, from 
the only God.]] Do noc 
think that I will accufe 
you to the Father. There 
IS one that accufeth you, 
even tMofes, wherein ye 

For him hath God theyi. 17. 
Father fcaled ; {^c, the 
Father fealed, even God.] 

Not that any M^n hath v- 4^. 
feen the Father • fave he 
which is of God, he hath 
feen the -Father. 

We believe, and are fure ». 6^, 
that thou art that Chrift, 
the Son of the Living 

We have one Father 

> VIII 4r, 

even God. Jefns faid un 
to them, If God were 
your Father ye would 
love me-, for I proceed- 
ed forth and came from 

Believe in God, andxiv. r ». 
believe in me. In my 
Fathers houfe arc many 


"9 An Accouftt of the 

XVII. 5. •ai>w <s"' » Aimi^ And this is life eternal, 

that they mig,ht know thee, 
the only true God ; and 
Jefus Chrift, whom thou 
haft fent. 

Jefus faith unto her. 
Touch me not ^ for I am 
not yet afcended to my Fa- 
ther. But go to my bre- 
thren, and fay unto them, 
I afcend unto my Father, 
and your Father; to my 
God, and your God. 

XX. 17 

Ad. II. 

III. 13. 

iV. 24. 

oc etTTii-eshetf 'hffvv Xex- 
Aiyn u.vt» 'I>ia-»V, 

TifCt (Mi. TnpdlH jj Qfyf 

AVitii, dmCaiva isr^ji 70P 

i^V }^ ©lac fta, Kj QioV 

"Aj'/fif ^U^mtCitju, d- 
KiKXali Tsf h'oyui T»T»f. 
ItKT^V Tor Isct^eofctioV^ eiv- 

yukvof ui vfxai JVvctf«c7, 

jy 7?'g^i77, ?y (TiffMlOK, olf 

'Tnitioi tfi difj^ 6 Qioi IV 
fiiC-a viJMy, jictSd( x} cWTOt 

ti/ATty 8fc. 

*l(ra.d.H, j^ 'letx.»Cy • 0£of 

r vttjifav vifxuv^ s/o^xcn r 

0/ "^ UHAiJUvlii lu.0b\J' 
©gov, )^ sTtITJI/, cf)J(r7TO7tt, 

•tt ©Sijf, 'mii\(xai liv 
^'AXAJttC, ;!^ toVt* Ttt c* 

Ye men of Ifrael hear 
thefe words: Jefus of Na- 
zareth, a man approved of 
God among you by mi- 
racles and wonders and 
figns, which God did by 
hira in the midft of you -, 
as ye your felves alfo 
know, &c. 

The God of Abraham, 
and of Ifaac, and of Ja- 
cob, the God of our Fa- 
thers hath glorified his 
Son Jefus. 

And when they heard 
that, they lift up their 
voice to God with one 
accord, and faid, Lord, 
Thou art God, which haft 
made heaven, and earth, 
and the fea, and all that 

in them is, &c. 

y. 27, 28. 

Sec alfo 


Vrimitive Faith, 


We ought to obeyV. Z9, 50, 
God rather than Men. 3i- 
The God of our Fathers 
raifed up Jefus, whom 
ye flew, and hanged on 
a tree. Him hath God 
exalted to [or wichU his 

^iX larjvy ^ovvtu {^TzlvoidM light hand, to be a Prince, 

and a Saviour ; for to 
give repentance to If- 
rael, and forgiv-snefs of 

He faw the glory ofyn. 55, 

mvv i^-rt cK, J%^iuv God, and Jefus Handing =6. 

?^ 0«9U. 

fiiT ajJT^. 

'E/ %v r fOTfl/ «/}yp»«J' V 
J^7UcV <W7oi{ Qio{, a{ 

xJeisf 'I«ffrur Xezj^V, lyo 
K\j<Tcu r ©sol' ; dx.^m,v- 

0s sf T (liTilrciAv Ic/Jyjuf 

on the right hand of God 
And faid, Behold I fee 
the heavens opened, and 
the Son of Man Hand- 
ing on the right hand 
of God. 

God anointed Jefus ot x. 58. 
Nazareth with the Holy 
Ghofl:, and with pow- 
er: — for God was with 

Forafnmch then as God ^i t?, i^- 
gave them the like gift ' ' ' 
as he did unto us, who 
believed on the Lord Je- 
fus Chrifl, what was I, 
that I could withftand 
God ? When they heard 
thefe things they held 
their peace, and glori- 
fied God, faying. Then 
hath God alfo to the Gen- 
tiles granted repentance 
unto Hfc. 


XIV. If. 

XV. 8. 

omT^iipeiv bin nv Qzov, 

things thac 

XXil. 14 

J^ Accoum of the 

'Eua,-/yi\i^o(^y»i vfjiAi We preach unto you 
5ire T»7wi> 7WV a^lcuW that you fhould tyrn from 
thefs vanities unto the 
living God, v.'hich made 
heaven, and earth, and the 
fea, and a 
are therein. 

And God which know- 
eth the hearts bare them 
witnefs. See v. 1 1 . 

I found an Altar with 
this infcription, To the 
unknown God. Whom 
therefore ye ignorantly 
vvorfhip, him declare { un- 
to you. God that made 
the world, and all thine^s 
tl>erein, feeing that he is 
Lord of heaven and ear't'}, 
dwelleth not in temples 
made with hands, nei- 
ther is worfhipped wi[h 
mens hands, as tho' he 
needed any thing ^ feeing 
he givcth to all life and 
breath, and all things. — • 
For in him we live, and 
move, and have our be- 
ing. See V. 31. 

And he faid. The God 
of our Fathers hath 
chofen thee, that thou 
fhouldft know his will, 
and fee that juft one, and 
hear the voice of his 
mouth. See Romans I. 

"•18. i7n-)^y^.7!?0y 'Ayra^a 0«^' 

ov %v dytoisi'Jii <£cnCiin, 
vivnu ty^ x^Tuyyi^^a v- 

fMV. Qili OT/rf!7a< TOl' 
iJxTJXOV, }i, TIVVTU TO <iv 

ojima, hV©-, i^iiov it) y'yti 

XMCl'^ OOTtpVU!', »)t iC 

yjHs^TrotA'nii , Vetolf h^toi- 
Jtil, iif^ t/TTO ^if^v c/lv' 

J^O^Vivlii TlVOt, AVTVi .c/>- 

'^j TBI miVTU iV ffJ/TW 

fXU. ItUTV, it) Icftti' T ^'i- 

■/.auov, iy AKovm.1 0'ay»r In. 


Frimitive Faith, l^ 

*H 'l»e/i£,ift>;' Qtoi fjLo- Is he the God of the Rom. III. 
voif ; iy) <fi i^vc^* i ya-i :^ Jcws Only ? Is he not"^'3°- 
iQyM" iTniTn^ iad &io{, alfo of the Gentiles ? 
oi t/>%i/caV« Tn&iTofMV lic Yes, of the Gentiles alfo. 
mncof, ,y dxfoSv^ii/ Jia Seeing it is one God 
^ Tns-icoi. which (hall juftifie the cir- 

cumcifion by faith, and 

the uncircumcifion through 

'o uv i^ 7iv.v]uv (P)io{ Who is over all, Gpd ix. j. 
IvKoyifjoi hi TBf cuayccf' blelTed for ever. Amen. 
ciju.HV. Cor, The God over all 

be blelTed for ever. A- 


N. B. I incline to interpret thefe words of 
God the Father^ contrary to the common Expo- 
lition, even fince the fecond Century of the 
Church ^ and notwithftanding that I own them in a 
proper fenfe, perfectly true if apply'd to our Blefled 
Saviour, for he is Cod-^ He is fet over all things 
by the Father •, and He is BLfed for ever. Yet I 
fay do I incline to interpret them of the Fa- 
ther • Becaufe (i.) AH St. Paul's Doxologics ^- . . 
elfewhere belong only to the Father: (2.) IfxxiV. 
this be a proper Doxology^ as the Amen feems to infra. * 
imply, it cannot belong to any but the Father : 
(3.) The form is exactly that of Scripture Doxo- 
logies, ^V.c5,n7a?, without 'i^^y be hkjfed. For I 
think in all thofe Doxologies where the word 
^Koynih is us'd, which are many, both in the 
Old and New Teftament, it is ever us'd as here, 
by it felf: wherea* when it is Affirmative it 
commonly has the Verb join'd with it ^ as the 
Reader will eafily find upon Examination. And 
altho' in molt of fuch Doxologies the word 
^hoyrdh be fet before ©so?, yet is not that al- 
ways fo. Witnsfs that place in the Pfalms where 


14 ui*« Account of the 

^1*^' the words are juft parallel to thefe before us, 
LXVIII. \^ j„y Interpretation of them. Kva©- 6 ©ti; ^•- 
^* h:gyt{}'oi. (4.) The known Phrafe S cm mfhy @io{y 

the God over all^ both in the Scripture, and moft 
Primitive Antiquity, diredlly and fingly means 
God the Father : And 'twas thought in thofe an- 
cient Days that to fay the Son was im -rnvjav 
02OJ, was little lefs than Ignorance, Herefy, and 
I Blafphemy ^ as we fhall fee pvefently. ($.) The 
Epithet <i^^oyt{]oi was alfo appropriated to the 
Father, always in the Scriptures, and almofl .aU 
Mar. ways in Antiquity alfo, infomuch that d^oytfji'i 
Xiv! 6u alone, or the Blejfed, originally fignify'd the very 
liom.l. fame with the Bkfed God the Father, in the 
*5- Language of the Jswijh Nation. (6".) There is 

2 Cor. XI. ^Q Parallel inltance of fitch a Doxology to any but 
^** God the Father in all the Scripture and Antiquity 

elfe where. (7.) The Language is very natural in 
this Senfe ^ That when Vaul had been enumera- 
ting the great privileges d6riv'd to his Nation 
from God the Father^ even' fo far as to the- fend- 
ing the Blefled Saviour of the World into it 
of that Nation ^ he fhould break out into an ac- 
knowledgment to the fame Cod the Father^ and 
apply a known Doxology to him : The fupreme 
God he hie [fed for ever for thefe his mercies. Amen; 
Tho' I do not, I confefs, exped that any admirers' 
of modern Notions ihould embrace this Expo- 

JV. B. The Apoftolicai Conftitutions, and //- 

natms^ look upon it to imply horrid confequences 

to affirm that the Son is i-m mvluy Gsor The 

L.VI.C words of the former are thefe*, in^i '6 ^i tumtt 

26. "-^"^^ ^'*'^ T 'IhitSk 7^1' om TraVTW Qiof \p3vTS^*m, tw-nv 

TTf. uv-nh evM \\diyt<ik(i$v ; But Other i of them f^fppofe 
that Jefus hinifelf is the God over all^ gnd glortfie him 

Vrimitive Faith* i^ 

AS hii own Father^ andfuppoje him to be both the Son 
and the Comforter ; than which Dodrines what can he 
more deteftable? And the fame thing is reckon'd an AdTarf. 
Herefie from thence by Ignatius. And what the^^*'5- P* 
Learned of old thought of thofe who call'd our 
Saviour by any fuch Name, take not only in the 
bare Opinion, but the Teftimony of Origen -^^^^J- 
Iszy Si vvoi, ui iv T^tiQi r^n^tvovmv, ^ A^^^uv J)apuvidur, ^Jj j * 
eO« T '^s^TnT&tdv, Karov^^ liv oavig^ ?l) tIv km '^387,Vid<' 
Qiov' stV «77 yc tifJi^f Tn/K7Bf, 0/ is-ei^/J^ot aura hA}»V7i-> 388. 
3 OTtT^Jf, « 'd^'\ixi ft*, t^ei^av ij.\i 'Q^. But fuppofe there 
jhould be fome among the multitude of Believers, who 
mufl therefore be capable of difference in Opinion, who, 
out of Raftmefs Jhould fuppofe that our Saviour is the 
God over all : However, we a^e not to he charg'd 
with that Notion, wl^o affem to his own IVords^ 
tphen he fays. The Father which fent me is greater 
than I. Nor can any juftly rejeft the Opinion any 
more than the Tejlimony of Origen ; lince even 
Bifliop Bull himfelf, the belt defender of the Coun- 
cil of Nice, owns him perfectly Orthodox in thefe Define 
Matters ^ and that he did not therein latum un- Fid. Ni- 
guem recedere, in the kafi depart from the Catholick cam. Sed. 
Faith. "-C^. 

§. 32., 13. 

'Ex« K\t]^avv'^ vjoi eti There fhall they be cal- n^^ j^^ 

^mlQ-, led the Children of thex^, ' 
living God. See Heb. IX. 
14. X.3T. 

'£/ m jcoei©- cmUa^ Except the Lord of Sa y. 29. 

iyyj.'iiKiTnv i)^v cm^^a, baoth (or, of Hofts] had 

&c. left us a feed, &c, 

2u^UA«cn > ^ Qioi por God hath con-„. 

•wv) Wj-Icv iU *T«9«^.f, eluded them all in un-f/*'"'^ 

W Tjfx) -mvU ihim^. belief, that he might * 

« paO©- mx^Tv >^ m- hayg mcrcy upon all. O 

s>\<xi iC) yvucnui e«». ui the depth of the riches 

4yi^it<^'yn'm t* xf^««7w both of tb? wlfdom and 


XVI. 2 5, 
16, 27. 

r Gor. 


Jfi Account of the 

eivn ; ;^ avilr/jiAs^t cu knowledgc of God ! hgw 
IJhi duii^ Ti^ -yb 'if'a vZv 'unfeaichable are his judg- 
xyetK ; M 77? ov^Chk^ meius^ and bis ways paft 
o-jJtk iykviin ; « m <at3- finding out ? For who 
(TsJbxgf cu/'tw, k^ dvTa- hath known the mind of 
TniJh^n]) twlu ; 077 'dl the Lord ? or who hath 
civii, 3y Jf Ivfii, Kj «V ^een his counfellor ? or 
uvTiv T^ TmviTf.. uvT^ who hath firft given to 
1) Jo^x €i( 7i^ cuuvoi. him, and it fliall be re-* 
^yjl^, compenccd to him again ? 

For of him, and through 
himy and to him are all things : to him be gloi y 
for ever. Amen. 

Now to him that is of 
power to ftablifh you ac- 
cording to my gofpel, and 
the preaching of Jefus 
Chrift •, (according to the 
revelation of the myftery 
which was kept fecret lince 
the world began \ but now 

^ej-^ "XOVon euwioli (Tisi- 
vvv, ihcL 7i yp^.^aP ^r^' 
tduvU 0s», f<i v.-m/MV m- 

IS made manifeft ^ and 
by the fcripcures of the 
prophets, according to the 
commandmeijtof the ever- 
lalting God, made known 
to all nations for the 
obedience of faith ^ ) to 

God only wife be glory, thiough Jefus Ghrift, 

for ever. Amen. 

There is none other 
God but one. For though 
there be that are called 
God^^ whether in hea- 
ven, or in earth : (as 

US Oioii 7raT})», o'^ i 

there be Gods many, and 
Lords many,) but to us 
there is but one God, 

Primitive Faith, 


flf4s7f c/>' UVTOV. 

iiixiv, S 'j ctvioi 'lib 0£- 

*0 010?}^ MtT^f-TOV )0J- 

et» }'/uai' 'hcmu Xet^u o1- 

aimas, on « '\.<ii'Jb^t. 

KctnvuTnov rov Qiov, 

ricivA.©- 'im^K©' Ik 
at' dvQfcSTTtov, if^ J'l* 

Xe^STU, 7^ ©sou Tmj^i, 
70V lyzi^a/jQ' avrhv Iz 

K'XTvt 70 ^Aflfxa. TOV 

<e)got7 )y 7m]^i }j/uay. a ?) 
J^Ba. iU 7JSV7 tdZvcts ^ 

frj' 75U TtJ /TWl'Ta ivz^yovv- 
1®- y^ r liovktw tov 

the Father, of Whom are 
all things, and we in [or^ 
for] him : and one Lord 
Jefus Chrilt, by whom 
are all things, and we by 

There are diverfities'xii, ^, 
of operations, but it is 
the fame God which work- 
eth all in all. [See alfo v. 
4, 5. 2 Cor. I. 21, 22, 
23. III. 3.] 

The God and Father of z cor. XL 
our Lord Jefus Chrift, 31. 
which is blefled for ever- 
more, knoweth that I lye 
not. See XII. 2, 3. 

We fpeak before God, xii. 19. 

Paul an Apoftle, (not Gal.!. 2; 
of Men, neither by Man, 
but bj/ Jefus Chrift, and 
God the Father, who rai- 
fed him from the dead.) 

According to the will 7. ^^ j; 
of God and our Father, 
Cor, of our God and 
Father, j To whom bs 
glory for erer and ever. 

Being predeftinated ac- gph. 1 1 .v 
cording to the purpofe 
of him who worketh all 
things according to the 
counfel of his own will. 

One God and Father iV.^^ 
of all -, who is above all, 

6 '^tiU 

I Thcf. I. 

1 Tim !• 


V. 17. 

n 5- 


Vi 13. 


An Account of the 

}^ iv mfftv C(MV. and through all, and in 
you all. 

Ye turned to God from 
idols to ferve the living 
and true God. See v, 

According to the glo- 
rious gofpel of the blef- 
fed God. 

Now unto the king e- 
ternal, immortal, invifible, 
the only wife God, be 
honour and glory for e- 
ver and ever. Amen. 

For there is one God ^ 
and one mediator between 
God and Men, the Maa 
Chrifl: Jefus. 

We tiuft in the living 
God ; who is the Saviour 
-'-of all Men, fpecially of 
thofe that believe. 

I give thee charge in 
the fight of God, who 
quickneth all things, and 
before Chrifl jefus, who . 
before Pontius Pilate wit- 
nefled a good conftftlon. 

Which in his times he 
ihall (hew who is the blef- 
fed and only potentate, 
the King of Kings, and 
Lord of Lords : Who on- 
ly only hath Immortality ^ 
dwelling in the Light, 
which no Man can ap- 
proach unto ; whom no 
iMaa hath feen, nor can fee : 

Pro ampa ©tS vfJiYi iy J^^ct, 
Hi Tinj cuami r cudvay 

Toy Qiov, Toil i^cooirotovv- 
7©- TK TrnVra, )y Xe^soo 

i(ff.K}ip 6uoKo-}4'JiM. 
aihduVTwv, ^ KijaQ- <?i^ 

^^yAJcUj a vu^ )y XfcirQ- 

Primitive Faith, 
To whom be honour and power everklling. 




-f /c^M5 rk i/>&}a.'his ©sot/. 

riioK. t/bV/J a.yu.'^, ^ 

W?£?f C^i' (p'J^'7Zt>Vj Trap ft) 

'El' ttoTit (^^aJ (^(rM^ «5^'- 
hoyZfj^ Tvv Qiov xj 77a- 

'A/ ^OflU T^" ^CK^VTUV 

avjov ^ viXf^Vy )y ^^cw 

VfMoy }^ ihTtifM If) iU 

Looking for that blef-T;MLi3, 
fed hope, and the appear- 
ing of the glory of the 
great God, and of our 
Saviour JefnsChrifl; • [the 
great God, the Father. 
SQQMattk XVI. 27. Mar. 
Vm.S^.LikcAX.26.2 See 
^/'oc. XIX. 17. 

Every good gift, and?4ffj.t 
every perfed gift is from ^7. 
afeove^ and cometh down 
from the Father of Lights ; 
with whom is no varia- 
blenefs, neither fhadow of 

Thou believeft that there H. 19. 
is one God , thou doffc 

Therewith Q with the ni. 9. 
Tongue] blefs we God, 
even the Father. 

There is one Law-giver IV. 12 
who is able to fave and 
to deftroy. 

The cries of them which v. 4. 
have reaped, are entred 
into the ears of the Lord 
of Sabaoth. C of Hofls. 3 

Who by him do be^i Pet.i 
lieve in God that raifed^i* 
him up from the dead - 
and gave him glory, that 
your faith and hope might 
be in God, 

€ 2 


20 An Account of the 

1 Joh. IV. "O/c/k/xV SI on Ih We know that the Son 
8c V. per ?0£«»W, ;^ AXx.'<? j'^7;/ of God is come, and hath 
tot^prxci- j)jyoj^p^ "ly^ yvacmvySjj given us an underftand- 
V.20. '^°''' ^^^^^"oy ®'-ov }y ing, that we may know 
s(3-,aV if TiJ «fcA»S7j'<ir ijf him that is true, j^ or, the 
TsS uu Avri 'l»3-» xnTo' true God : ] and we are in 
sToff 'C^v ctA;;;^;^,- 0$«f, him thac IS ci'ue, even in his 
>y w (^^H tt(ft);/y@-. Son Jefus Chrift.Thi'5 isthe 

true God, and eternal Life. 
N. B. I interpret this Vtr[Q^ whether as com- 
monly read, or whether as here from the ^4- 
Icxandrian and fixteen other Copies, '3 op AhtiSnvav Qiov, 
not of the5o«, but of the Father^ that //e and none 
elfe is the true God of the Chriltians, becaufe, 
(i.) This is theconftant, original, primitive Style 
of the Church ^ that the Father alone is h clM^voi Qibfy 
the true God-^ I mean both as to the New Tefta- 
ment, and moft ancient Writers. There being, I 
think, not one Inltance in true Antiquity elfe- 
where, that any other than the Father is ftyl'd 
oAKM^Yoi 0se?, the true God-^ and he is certainly fo 
jFo^.XV II ftyl'd very often. (2.) The Apoftle is not here 
3* fpeaking of the Dignity of the Son of God^ buE 

* ^"^-l' ' cautioning againft the Worlhip of Falfe Gods : 
^Ap.ic.Vi. -^"^^ certainly the tme God of the Chriftrans, in 
13/ oppolltion to the Falfe Gods of the Heathen, can 
be no other than God the Father. (3.) The Son 
has another Title here than the true God: I mean 
ctAiicjtof, in the abftract, He that is true^ and fo 
gives us a true and fure difcovery of the Father, 
the only true God. Now, as the true God in Scrip- 
ture means theF.^^kr, and none but him •, fo does 
■^^''°" ■ rf.M^vo;, He that is true., mean our Saviour, and 
XIX. II. "°"^ ^"t him, in the fame Scripture, nay, par- 
joh. ticalarly in the fame facred Writer elfewhere. 
XVU. 3. {^4.) The exad^ly parallel place in JoWs own 
Gofpel, dees almoft necefTarily require this fence; 
and cannot be fairly reconcil'd to any other, lince 


Primitive Faith, 

we thence learn that the Father^ as crnfradiflm- 
guifh^d from Jefus Chrifl^ is the true Cod^ Day, the 
only tr.ueCod-j and, as here, is the way to eternal 
Life alfo, \A here note, That the relative c%r, thh^ 
if the words Jcfus Chrifl beorriitted, as Dr. Mills 
thinks it ought to be, will naturally belong to 
the Father : Nay, if they be retain'd, will very 
properly belong to him alfo ^ as fuch Relatives 
frequently do in Cafes where the Father and Son 
are thus mentioned together : Of which fee the 
Doxologies hereafter. Winen the vulgar Expofiticn 
can bring better Reafons to fupport it than thefe, 
we will embrace it : but not before. 


<TCU ){g.T:Va7nOV <t Jo^HC 

0"«, fXQ\(o axit^S @ea mi' 
Xgpc?©" y^ d^ma, :y vvv. 

Now unto him that is 

able to 



e to keep you .i^w, ^^^j 
failing, and to prefent yon 
faultkfs before the pre- 
fence of his glory wMth 
exceeding joy. To the on- 
ly wife God our Saviour 
be Glory and Majefly, Do- 
minion and Power, both 
now and ever. Amen. 

And the remnant were ^^^^ XL 
affrighted, and gave glo- ig. 
ry to the G-^d of heaven. 

Full of the wrath of XV. 7. 
God, who liveth for ever 
and ever. See XVI. 14. 
XV[II. 8. 

He treadeth the wine-xiX if. 
prefs of the fiercenefs and 
wrath of Almighty God. 
[_JUmghty is an Epithet 
only belonging to God the Father, 2 Cor. Vf. 18. 
^poc. I. 8.^ IV. 8. XI. 17. XV. 3. XVI. 14. XIX. 
6. XXi. 22. Conjlim. Jpojl. L. I. pre/. L. V. C.7. 
p. 205' L. VI. C. 26. P.354.D 

C 3 N.B. 

Kcti at \oi7iti iy.(poCol 

T ^Zifj©- ili Tin} AiavOi 
r aiuyuv. 

T 0£8 7« '^cLi^TVKf^.TV^Q-. 

22 An Account of the 

N. B. How Ilrong thefe Scripture Arguments, 
efpecially thofe in jQhn\ Gofpel, for this Propo- 
fition feem'd to Dr. Whitby^ take the Account in 
p his own remarkable Words, in his Preface to 

^'^j^^^' his Comment on the fame Gofpel. "This, fays he, 
*' is a Matter of very great Importance, for it is 
" obfervable, that whereas CreU'm^ in his Book Be 
" Vno Deo Patre, Sect. 2. reckons up thirty fix 
" " Arguments againft the Divinity of Chrift : And 
" Woltz^ogenius^ in his Praparatio ad utilem le&io- 
" nem librorum Novi Tejlamenti^ reckoneth up fix - 
" ty againft it, one half of them are taken from 
" fome PaiTages of this Gofpel. And the fame 
" Author, in his Prolegomena to this Gofpel faith, 
" That in no Writing ef the Evangelifls or Jpopes^ 
" are there more Arguments againjl the Divinity gf 
" Chrifi than in tht$ Gofpel. Nor have I yet been 
" fo happy as to fee one Author, who hath given 
" a fufficient, clear, and fatisfaSory Anfwer to 
" the Arguments produced from this Gofpel, 
" againft that necefiary Article. And 1 could 
*' heartily wifli, that Men fo skill'd in the Con- 
" troverfies betwixt us and the Socinians^ as Dr. 
" Edwai^ds of Jefm College is, would rather give 
" us a clear Anfwer to the Arguments of Crel- 
" lius^ De Vno Deo Patre^ againft the Divinity of 
" Chrift, which is too much wanted, than fur- 
" ni(h us with Antidotes againjl Socimanifm^ by 
" producing Arguments againft it, whilft that, 
" and fuch like Books, unanfwer'd, feem to be 
" Antidotes againfi Antidotes, 

iV. 3, There is no certain Inftance of any of 
the known and peculiar Epithets of the Supreme 
God, given to the Son, in the whole New Tefta- 
ment. Indeed in one Text of the Old Tefta- 

piea^ we reader the words the miehty God^ whtTQ 


Primitive Faith, 2^ 

they plainly belong to the Mefliah. But then, as Ifa- IX. 6. 
the molt Learned Gataker there obferves, the O- 
rigiffal, at the uimoft, will warrant no more than 
a mighty God. Nay, both the LXXIl, snd the ., 
vulgar LatiiJ^ with fome of the Jews^ divide the ^j-Jj^j, '^"* 
Words ^ as affirming only, that he isMi^hi)'^ and Apoft. l- 
that he is a God. So that not one certain Example V. c. \6. 
appears in Scripture. Nor do the Ancients af-P 321.8c 
firm more, nor venture to apply the Charaders ^'^^'^P'^- 
of the Supreme God to him, tho' the Moderns vkTIpud 
do it on all Occafions. And indeed, as far as I Combef. 
have obferv'd, it was about the beginning of the p. 112, 
third Century e'er any Chriftian ventured to give 
Chrifl: the Title of Omniptem^ or, 'zetvroKfy.m?, 
the Almighty^ or, Lord of all things. And then, on- 
ly by way of Inference from his being call'd G'oa, 
hecaufe he was the Son of God ^ whence fotr.e be- 
gan to think he might, in a tolerable fence, be 
call'd Ommpotent, becaufe he was the Son of hira 
that was really and originally Omnipotent, And 
the like may be faid of one or two more of the 
Divine Epithets, which at the fame time fome 
few began to venture upon, tho' without the 
Concurrence of the Body of the Chriftian Church ; 
nay, againft the ufual Style and Language of it 
in the fame Age ^ and without ever dreaming 
that a real and proper equality of Power and 
EiTence was therein imply'd, as appears by many 
other of their Expreflions on other Occauons. Only 
hence the later Writers did afterwards take a 
handle for the Introdudion and Support of their • 
novel Opinions^ jud as the Papifts have, by de- 
grees, xome into the belief of Tranfubftantiation 
ic felf, .and learn'd to fupport that novel Doftrine 
from a \few Oratorical Exprefiions of the Anci- 
ents, while they yet appear by many other Tefti- 
monies never to have fo much as thought of fo 
abfurd a Notion » 

G 4, Ui?^ 


Tom. I. 

An Account of the 

fxa,T7 Kiy^y ■)iVfo(XYJin %v 
077 iis &ioi '^y %iA^yhJj 
'TTdivTxav iTTDincrzy, }^ TeA«5 

7©", OS Ttt Teivm. ^^ii' 
dLViTHjiijiy B Ttt iTAVm. c/m- 

TaAHT^©-, etej'j'rt©-, rtip-Sstf- 
7©-, CiTTB/w]©-, Of TO Tfitf'TW 


§. 4<5. p. 

Peter in his preaching 
fays. Know therefore that 
there is one God, who 
made the beginning of all 
things, and has the power 
of their end. And he is 
invifible,who fees all things: 
Not contain'd in any thing, 
who contains all things : 
Not wanting of any thing, 
whom all things want ; 
and on whofe account they 
are : Incomprehenfible, Per- 
petual, Incorruptible, Un- 
made J who made all 
things by the word of his 
power,' in its myltical 
fenfe, that is of his Son, 

[by his Son.3 Wor- 

fhip him for God, but not 

after the manner of the 

famous Men among the 

Greeks, [or, Gentiles,] 

becaufe thofe famous Men 

among the Greeks C or, Gentiles ] tho' they 

wcrfhip the fame God with us, yet have they 

not been compleatly inftruded in our method of 

worfhip by his Son. 

That the name of the 
true and only God might 
be glorified. To him be 
glory for ever and ever. 

Have not we one God, 
and one Chrift, and one 
Spirit of Grace, which is 
poured out upon us ? 

«r a/j-nu \if^v ciC'qvtwv Qiiv 
Vccmv TmVTiKu riiv c/>' 

Clem.Ep." '£/; TO J^^ctSmveu 79 
Vets "^ dtelivccv' 

'H i^ 'ivtt Qiov i'jfi- 


Frimitive Faith. 


©gof ;9 TTttTOp a/m- (-(^, 

K- T. A. 

)^ (MVOV AM^VOV Qi'oV. 

r^K ;vffM, o-'M:* r r 0»!i 

ristT^jp o COT OT«J'7tt)l' 

©gof. Xe<s?f (MVoyiViii 
Qio{) eiyrmmi uof, o f 

luiivov m^vtIsV' 

iC^.ij^va ©«« }y TtaTfi, cO^ 

Becaufe tbefe are tbeConftitut, 
words of the Lord, the ^po^. L. 
only wife God. [See the [^^- ^' P- 
Confeffions of Faith, L. *°*" 
VI. C. IT. p. 339,340- L. 
Vll.G.4i.p. 380.3 

And the head of Chrifl: c. g. p. 
is God, even his Fa- 207. 
ther. Therefore, OWife, . 
next after the Almigh- 
ty, our God and Father, 
the Lord of the prefent 
world, and of the world 
to come, the maker of 
every thing that breaths, 
and of every power, &c. 

Having left the one L. U. c 
and only true God. 6, p. 217, 

For we ought not toc ,4 ., 
eftablilh the Will of hard- zxj 
hearted Men^but the will of 
the God and Father of the 
univerfe^ which is reveal- 
ed to ns by Jefus Ghrilt. 

To love the one and^ ^ 
only God with all thyi^J. *^' 

The Father is the God L III. e. 
over all : Chrift is the only '7- p-^SS, 
begotten God, the belov-^^9- 
ed Son, the Lord of glory. 
The Holy Ghoft is the 
Comforter, who is fent by 
Chrift, and taught by 
him, and proclaims him. 

Believing in theone andL.V.c.6. 
only true God and Fa-P-304' 
ther, through Jefus Chrift, 


An Accoutft of the 

oA<y^, Of '^V hfm Tuxi^fi' 

yv'oVTif c// <"^ Tt'' '^'''* ^ 

etoi "^v -mTicsr., Jy nua-uu 
-7iti\iaf'/jaji> •n'Trapyiav, ^ 

OVPTO. Ji TOr «Ct ©got'. 

L. VI. G. 'E/? m^tv ihQ^v r^ r 
7- P- 334- txe^v 0tZy }y T Wk 

C 7- 

C I ^. p. 

C. 16. p. 


the great High Prieft 
and redeemer of our fouls, 
and rewarder of our fuf- 

By the authority of the 
God of the univerfe, who 
is his Father ^ and by the 
teftimony of the Spirit, 
who is the Comforter. 

You have left the raad- 
nefs of Polytheifm, and 
have fled to the true Mo- 
narchy, to Almighty God, 
through Jefus Chrifl;. 

Ye have run to the true 
light,andby ic have known 
the one and only true God 
and Father. 

Him Daniel defcrib'd as 
the Son of Man, coming to 
the Father, and receiving 
all judf^ment and honour 
from him ^ and as the 
ftone cut out of the moun- 
tain without hands, and 
becoming a gre;]t moon- 
tain, and filling the whole 
earth, dafhing to pieces 
th^ many governments of 
the fmaller Countries, and 
the Polytheifm of Gods j 
but preaching the one 

He embraced the Faith 
of the God of the U- 


Trimitive Faith 

- VJJf, dei ffUj/oVTm iOJDJOtf, 


^dwnxfdn^ if a. (/.'ovoV 
'\ks-d^'Xftv, 'Trap' ov rt?A@" 
isic ^57. Kj auiiv ijJqVov <ri' 
C<hv }^ 'sr^m.iweii', J) A 'Im- 
avv XeiroO' r xjueia »)• 

'Oi &iiv r cm mvruv 

Jl/cccr^eiKictV r 'TrvdJfMJ©- 
'O y) ei^YiVJM ■ h) ra 

yjuei©- «? '^v j dvloi I9 
ra iusiyyi\'ia Ae>W, i'f'26 
•}tvuaxaai <n r y.oVQV ctAMvJ* 
vov 0£oc. 

fa< da^Covar, '-^hoV dvBpu- 
•mv (pmnv-lofj^oi nv yjj- 
eiov. In, 4"%"* ^ cTaf^' 
7©" eujTiv Ve) VOM^oyni, 

Of thefe fome own theC. 8. p. 
dodtrine of many Gods ^ 336- 
fome only of three, but 
contrary to each other, 
without beginning, and c- 
ver with one another: And 
fome of an infinite number 
of theai. SeeC, lo. p. 339. 

There is one only God,c. 9. p. 
whom Peter rightly prea-J^S, 
ches. See the Creeds at 
the end. 

We declare unto you,C. u-p. 
that there is only one 343. 
God Almighty, befides 
whom there is no other j 
and that you mud wor- 
fhip and adore him alone, 
through Jefys Chrifl our 
Lord, in the moft holy 

Who blafpheme the God c. 1 8. p. 
overall- and tread under 348. 
foot his Son ; and do de- 
fpite to the dodrine of 
the Spirit. 

For he that faid inc. 23. p. 
the Law, The Lord thy j 52. 
God is one Lord ; the 
fame fays in the Gofpel, 
That they might knowthee 
the only true God. 

Nay, fome of them arec ?^ p. 
impious after another man- 354, 355. 
ner, imagining the Lord 
to be a meer Man, fup. 
poling him to confilt of a 
fowl and body. But others 



f() to;/ imo'ki' Tfli* cm 
%v 71 AV %tn ivayi' 

L.VIII. C. T? GeS )y (mnf'^ fi- 

I, p. 387. ^^ 'IB(3-k Xfttrs 7* lAi' 

''E?MVas eii 67r,yvco7}V 7« 

'Am.' vjjre r Xs/rK -srifj* 
T davyKfi% Qiv. 

An Account of the 

C 46. p 

Ignat. ad ^'^'-^^^ ^ ^f^''' '^^^ » 
Epb. §. 7. ^oi'@- aA.MSii'of &ioi, 

I r oKuv\ wtiQ i '? ot 

Ad Mag- 


S- 7. p. 58 

5,8 p 58. 

'E:w ha. "Itiff'Sv Xei^f, 

of them fuppofe that Jcfus 
himfelf is the God over 
all, and glorifie him as 
his own Father, and fup- 
pofe him to be both the 
Son and the Comforter. 
Than which Docti ines what 
can be more deteflable? 
See /gnat, ad Tarfenf. §. 2. 
p. 106. §. 5. p. 106. Ad 
jintioche.n. §,2. p, I09. 

Jefus Chrilt, our God 
and Saviour, delivered to 
us the great myftery of 
Godlinefs, and called both 
Jews and Gentiles to the 
acknowledgment of the one 
and only true God his 

But were appointed by 
Chrift the High Prieft of 
that God to whom no- 
thing is to be compar'd. 
See Chap. 5. p. 391. C. 
38. p. 417. 

Oar Phyfician is the on- 
ly true God, unbegotten, 
and inacceflible, the Lord 
of the univerfe, the Fa- 
ther ani begetter of the 
only begotten Son. 

To one Jefus Chrifl:, 
the High Prieft of the un- 
begotten God. 

There is one God Al- 
mighty, who has manifeft- 
ed himfelf by Jefus Chrift 
his Son. 

Frimitive Faith, 2^ 

Toii l!^ox^\9:<nv m Tn To thofc who had fallen §-1 1- p-^'. 

hvB^dv ^ 'ivA K) [x'ol'OV d- 
77, <r kawfii 3ttTft£j:. 

Toi/ ^oc r aM^vI 0iov 
7©-, QiOi }^ TAVIf. 

TliivTtt, TflWT* «S IfO- 
7»7tt r i oi )^ ^i'oi'is dhn- 

"Ot/75 }^ ©SOU 77? Xf«T- 

ot Tvii acjv. 

jois^©- 060? {TK yjJei©- 
eii '^, ^ r iVA ^ {/.'oi'QV 

/itt^V^AS &iOV K. T. h. 

t ■> t nsi 

®fOtr, ijta Qioi ^u)©-, 
J^ ija (^ raZ-ra., )y 'wKiW 
ffjLov «>c ip ©so?, ':^ T 
crctJJof r oA<ui" JC T. A. 

"0/ r IvAyyihtTou ^« 

vov AK-n^vov Qiiv. K- T, A» 
See §. f. p. no. 

inro Poly theifm,has preach- 
ed the one and only true 
God his Father. 

From the majefty of the ^d Rom. 
moft high God the Father, pixf. p. * 
See ad Smyrn. Pref, p. 86. 7^- 

The Son of the true§. ^n^^; 
God and Father. 

Seeing there is but one Ad Philad. 
unbegotten Being, God, e- §. 4. p. 80! 
ven the Father. See M 
Mtioch. §. 14. p. 113. u4d " 
fJeron. §.5. p. 115. 

All thefe things center §^ p. p. g . 
in the unity of the one and 
only true God. 

For there is none morcAdsmyrn. 
excellent than, or com- §. 9. p. ji, 
parable to God among all 
the Beings that are. 

For Mofes, the faithful ^d Ami- 
fervant of God, when heoch.iz. 
faid, The Lord thy God «p. i«>9« 
me Lord^ and fo preached 
that there was only one 
God, &c. 

The Prophets alfo when§.j.p.io9. 
they fay in the Perfon of 
God, / am the firjl God, 
and 1 an the lajt^ and k- 
fides me there is no God^ 
concerning the Father of 
the univerfe, &€. 

The Evangelifts alfo, §.4, p. no. 
when they faid. The Fa^ 
ther alone was the only true 
God^ &c. 



Juft. Apol. 
I §.17. 


Tom. 11. 

J76. & 
Iren. L- 
IV. c 14. 
p. 300. 

Dial, cum 
p. 221. 

0£&» J^ {JLoVa 1$ a.'§p- 

vfiTa QiS icwjiii dvanQei- 

Krti 7w a.'ffjvnTu Qia^ 
J^d T XetfDu, iourii dvi- 

<5)e?f MapxJcoi't ffiwidy^- 
77 (pHO-jV' 077 cttrro 7a> yjJ- 

& nutritore/n nojlrum. 
Sed quoniam ah uno 
Deo, (^ui & hunc mun^ 
dum fech^ & nos plaf- 
mavit., & omnia con^ 
tinet & admimflrat.^ 
V^igenitiiS Film venit 
ad nos^ fuum flafnia 
in femetipfum recapi' 
tulans^ firma ejl mea 
ad eum "fides.^ iy im- 
mohilis er^a Patrem di- 
kCiio : utraque Deo no- 
bis prab Tite. 

'O 0«of r Vontwii elTrJ.y- 
6®-, iJiv %v 0(p-3scAi4oV 

An Account of the 

We follow the only ua- 
begotten God, through 

his Son. But thofe 

which made ufe of Ma- 
gick Arts before, have now 
devoted themfelves to the 
good and unbegotten God. 

And they dedicated 
themfelves to the unbegot* 
ten God through Chrift. 

^ujlin fays well in his 
Difcourfe againft Marcion^ 
I would not have believ'd 
the Lord himfelf, had he 
preached any other God 
befides him that created, 
and made, and nourifhes 
us. But becaufe the only 
begotten Son came to us 
from that Om God, who 
both made this World, 
and form'd us, and con- 
tains and governs all 
things, Tumming up his 
own Workmanfhip in him- 
felf, my Faith towards him 
is firm, and my Love to- 
wards the Father immove- 
able • God affording them 
both to us. See Paramt. 
§.15, crc, p. 75, &c. & 
De Mmarchia., throughout. 

God is the Author of 
all intelligible Beings, ha- 
ving no Colour, nor Form, 
nor Magnitude, nor any 
of thofe Qualities which 
are feen by the Eyes ; but 

Primkhe Faith' 


^^<^oc, J9 T Ta^' «wv Xe^- 
9VV uov cunr^ yj.-niyyiT^QV. 

"01/75 Iral 77BTE *?>^©- 

itx' etlwv©- vKnv T WD/ii. 
£TOi7©-, »9 J^ct-ni^Av}©- 

TOf ImvoVTov V^AyL-pvm 

/!/t^A« X^ 1(771' c/)* r w/&'if 

f/.>f 'Incrau XetftO' ■mttfjrii 
T o\uv Qios wn/aid^. 

*0/ e/lt J)Jd(Ty^\9l VfAUV 


p. 125. 

IS a real Being, beyond 
all Subftance, 'Ot to be 
defcrib'd by Words, or 
Difcourfe, but only a Be- 
ing compleatly good. 

Becaufe they glorified 
that God and Father who' 
was the maker of the uni- 
verfe, and preached Chrift 
his Son who came from 

O Trypho^ there will ne- p. 227, 
vcr be, nor has ever been, 128. 
any other God beGdes him 
who made and governs 
this univerfe. Nor do we 
efteem ours one God, and 
yours another •, but have 
hira for our God who 
brought your Fathers out 
of the Land of E^ypt, by 
a ftrong Hand, and an Arm 
lifted up. Neither have 
we hop'd in any other, 
for there is no other • but 
have hoped in him in 
whom you hope alfo, the 
God of Abraham and Ifaac 
and Jacob. 

That I may not be pu-p.age. 
nifhcd on this account,when 
God the maker of the U- 
niverfe fhall judge the 
World by our Lord Je- 
ftts Chrift. 

But your Matters ft»P-p. }4r, 
pofe, that the Father otj42. 
theUaiverfe, theunbegot- 

J 2 An Account of the 

tt(jov ©ioc oivvii >y . J)sL 
Xj Tu IcTUXK^ oivjov 7h 

Tatian. §. 
6. p. 17, 

$. 14. 


Legat, §. 

5.p 21. 

Toe p^ jB (iVSp&'TTcv ecv- 
0p«777Cfc)f 77AtM7?'o;', (poCarso;' 

AWT?©-. — l.©g^f ;(di9' 

OKUV d^"^ TViUf/Xi oQiOiy 

i Sh)yjiv J)d 'f vKm, 'TTl'di- 

ijudvTT) '^udiwf }(drra.7KJj- 
rtf>if , di^/Toi r K) dva.'prii, 
tu^/irav Kou doe^TzaV d,VToi 

Avn TAiJC/jTWC S'cUiJLoVcoV 
iva, rou d^KciVn ■<h<J7Ti-n\v 

'E'^rei Ji K'oy@- iluaV 

n TUVToi TTCiiTniy, dv7oi/ 
t^ K 'fp':>-fA<Jov, (ov 70 
cv i -jhiTAty d>Kd 7o Atif 

ten God, as a compound- 
ed animal, has Hands, and 
Feet, and Fingers, and a 
Soul, who thereupon teach 
that the Father himfelf was 
•feen by Abraham and /- 

We mull honour Men 
in a manner fit tor Men • 
but mull fear God only, 
who is not to be feen by 
the Eyes of Men, nor com- 
prehended by any Art. 

Our God has not his 
Exiftence in time, and is 
the only Being that is 
without origin, and is him- 
felf the origin of theUni- 

verfe. God is a Spirit, 

not that Spirit which paf- 
fes through Matter, but 
that frames the Spirits thac 
are in Matter, and their 
Forms alfo •, being as well 
invifible and intangible ; a^ 
the Father of things that 
are fenfible, and of thofc 
alfo that are invifible. 

Inflead of the wandring 
Daemons, we have been 
inftruded in the belief of 
one unchangeable Lord. 

But becaufii our Do- 
ctrine introduces one God, 
the maker of this Uni- 
verfe, but not made him- 
felf; (for what already 
eiifts festiiiot be made, but 

Primitive Faith, 

cuj<tv ^oyv TtiTmimoT*. what does not exift on- 
ly) but ons who made 
all things by his Word, which proceeded from 
him, &c. nSee §. 5, 7, 8, 9. p. 22 > ■ 


'O fj^TT^iyi. ©so? lOf 
iK lyMO-TiheiTn 7^ ctfSfw 

;^ J^ei^cu TV ^'©- T dv, 
VffJ, 077 Hi oh ®iOi. 

'H//«f c/V ;9 0eov 0//0- 

Accordingly, all things §i 5. p 
are fubject to one God,*^4. 
and to that Word which 
proceeded from him , 
which we undcrftand t6 
be his Son, undivided from 

However, God who isTheopf*.' 
the Father and Creator of f-^ ^.^^O' 
the Univerfe, has not for-p^'',!^. 
faken Mankind, but gav6 
them a Law, and fent them 
holy Prophets, to preach 
and declare his Will to 
our Race, that every one 

of us might awake and 

acknowledge, that there is 

only one God. 
We do alfo acknowledge, L. Iir, 1 ] 

that there is a God, but P- '2a, 

that he is but one, the 

Creator, and Maker, and 

Framer of this whole 

World : And we know- 
that all things are govern- 
ed by Providence, but fo 

that 'tis govern'd by him 

only ; and that he only is 

Holy, as we have beeii 

taught •, but fo that ouf 

Legiflator is that God whc? 

is really fuch. 

D Of? 

g4 ^^ Account of the 

Iren. L- 1. T» -^ 'ludvim ha. Qiov ^ For John prcachcd one 

vo'^'j'^ XeifsJ" 'Iho"«j' KH^tia-' 


P 41 

C. id.p. 

C i9.p. 

O77 ^ -sfei T« Aa^.Ti 
•7DC 0«OV, TWOTJ' Jj^Ty ^a- 

Cum tentamm au- 
tern ms regulam ve- 
ritatis^ id eji quia fit 
Unus Deus Omnipo- 
tens ^ui omnia con- 
didit per verbum fmm : 
• Hie qui mun- 
dum fecit :^etenim'Aiun- 
dns ex omnibus : Hie 
qui hominem plafmavit : 
Bic qui Deus Abraam^ 
Deus Ifaac^ & Dens 
Jacobs fitper quern ali- 
us Deus non efi^ neque 
initium^ neque virtus^ 
neque pleroma : Hie Pa- 
ter Domini noflri Jefu 

Chrip. . Omms 

fere quotquot funt 
harefes Deum quidem 
llnura dicunt - fed per 
fententiam malam im- 
tnutant ; ingrati exi- 
fientes ei qui fecit eos ; 
quemadmodum gentes 
per idololatriam. 

God Almighty, and one 
only-begotten Chrift Jefos. 
CSee the ancient Creeds at 
the end.] 

'Tis manifeft to us all, 
that thefe words, No one 
fi)aU fee God, are fpokcn 
concerning the invifible 
Father, the maker of the 

But when we hold to 
the Rule of Truth, that 
is, That there is one God 
Almighty, who created all 

things by his Word.- 

He who made the World • 
for the World confifts of 
all things: He who form- 
ed Man : He who is the 
God of Abraham^ the God 
of Jfaac^ and the God 
of Jacob : Superior to 
whom there is not any 
other God, or Principle, 
or Virtue, or Plenitude. 
This is the Father of our 

Lord Jefus Chrift . 

Almoft all the Herefies 
how numerous foever they 
are, affirm there is bu£ 
one God : But they change 
him by their evil Opi- 
nions, as ungrateful to 
him that made them, as 
were the Gentiles by their 


Primitive Faith. 

Si qui forte ex ivs^ce- 
mtmtiam agentes^ & 
convey tentes ad llnum 
folum Condi torem & 
Deum, fa&oYem urti- 
ver/itatvSj falvari pof- 

Manifeftavimm & 
quia unus Deus con- 
ditor, & quia non po- 
ftremitatis fru&us^ & 
quia neque fupra tllum^ 
neque pofi eum eft a- 

Neque ah aliqm 
motm^ fed fua fen- 
tentia^ & libcre fecit 
omnia^ cum fit folus 
Deus, d* folus Do- 
minus, & folus Con- 
dicor, dr folus Pa- 
ter, dr folus con- 
tinens omnia, ^ om- 
nibus ut fint iffe pra- 
fians^ &c. 

Quoniam autem Hie 
Deus eft Pater Do- 
mini noftri Jefu Chri- 
ftij 6* de hoc Paulus 
^poftolm dixit^ Unus 
Deus Pater, qui fu- 
per omnes, & per om- 
nia, & in omnibus no- 
bis. Jamquidemoften- 
imusummeffe Deum-^ 

If perhaps fome of them C 
may repent, and be con-" 
Verted to that Being who 
is the only Creator and 
God, the maker of the 
Univerfe, and fo may be 

We have alfo declar'd L- 
already, that there is one P- 
God, the Creator, and 
that he is not the efFed 
of any late Being, and 
that neither is there any 
Being above him, or af- 
ter him. 

Nor was he excited to C. 
create any other Being, but '* 
of his own good will, and 
voluntarily did he make all 
things •, feeing he is the 
only God, and the only 
Lord, and the only Crea- 
tor, and the only Father ; 
he alone fuftaining all 
things, and giving all 
things their very Beings, 

But that this God ise. 
the Father of our Lord " 
Jefus Chrift, Taul faid. 
There is one God the 
Father^ who is overall^ and 
through all^ and in us alii 
We have now demon- 
ftrated, that there is but 
one God : Yet will we 
farther demonftrate ic 



I. D. 


3^ A/'i Account of the 

exipffsautemjpojlolls^ from the Apoflles them- 
felves, and from the Dif- 
coui fes of our Lord. 

'Tis not proper to af- 
firm, that the God who is 
over al), who is free, and 
at his own difpofal, is a 

C 5. p. ti fervifje dicer e. —■ flave to Neceflity. 

But how could either the 
Angels, or the fraraer of 
the World be ignorant of 
the primary God ? . Since 
they were under his Jurif- 
diftion, and were his crea- 
tures, and were contained 
by him. -Reafon im- 
planted in their Minds 


& ex Domini ftrmcm 
bus adhuc ojlendemus. 

Non dtcet autem eum 
qui fcper omnia fit 
Deus, cum fit Itbcr & 
ju<se pote/latis^ nece/fita- 
ti fervi(fe dicerc. — — 
2,123, Ouomodo autem igno- 

Yabant vel ijngeli aut 
tnundi fahicator Pri- 
mnm Deum, quando 
in ejus propriis ejfent^ 
& creatura exifierent 
t'jus^ & ContinerentuY ab 
ipfo ?- — Ratio mcntibus 
infixa movet ea^ & re- 
velat CVS qmniam efi 
unus Deus omnium 
Dominus ^ 6' propter 
hoc Altifiimi ^ Omni- 
potentis appellaticf7i 
omnia fubjedafunt -^ & 
hujiis invocatiom ctiam 
ante adventum Domini 
nojlri falvabantur bo- 
mines^ & a fpiritihus 
ncquilfimti^ & a da- 
nwnii6 univerfii^ CT 
ab apofiafia imiverja. 
Non quafividijjent eum 
terrcm fpiritus^ aut d<&- 
mones ^ fed cum fcirent 
tjuomam efi qui eft 
iuper omnia Deus, 
CHJus & invocationem 
tremebant^ & tremit u- 

perfwades them, and re- 
veals this to them, That 
there is one God, the 
Lord of all, and therefore 
is it that all things are 
fubjea to the Name of the 
Higheft, and of the Al- 
mighty. And by the In- 
vocation of him it was 
that Men were faved, even 
before the coming of our 
Lord, both from wicked 
Spirits, and a vaft number 
of Daemons, and from their 
grand Apoftacy. Not as 
if the Terreftrial Spi- 
rits or Dasmons had feen 
him : But becaufe they 
knew there was a God 
over all, at whofe Name 

Priminve ^alth. 


mverfa crcatura, d^ 

primtpatus^ & potcntia^ 
& omni/s fubjeUa vir- 
tus,^ Licet non 

vidijftnt hi cun qui 
fuper omnia Deus cfl, 
cogmfcerent potcntamm 

& dominium ejus. - 

Cogmfccre diciint mm 
qui fuper omnia efl: 
Deus, ({mm nurj^uam 

Quoniam impolJihik 
erat ab alio quo- 
dam prater prim urn 
Deum fabric art kmc 
mundum ojlendbmii.—^ 
Si non fixmmus fen- 
fum in LlnuiB ArLifi- 
cem, & in Unum De- 
um, qui a femctipfo fe- 
cit ca qua fa^a fmt. 

Nequo igiiur extra 
primum Pacrem, id ejl 
qui fuper omnia eft 
Deus, plcroma aliquid 
ejTc potejh 

T Vetmbus quidem^ (Jr 
in primis a primoplajli 
traditiofte hancfuaddam 
cujhdimtibus^ & unum 
Deum , fabricatorcm 
foeli & terra hymni' 

[ or. Invocation '} they 
trembled as did the uni- 
yerfal Creation, the Prin- 
cipalities, and Powers, 
and all the fubordinate 

Virtues alfo. — A I the' 

they had never feen him 
who is God over all, tJiey 
would know, his Powder 

and Dominion. -They 

fay they knov/ him who 
is the God over all, whom 
they have never feen, 

Ws havedemonfi:rated,Q^^ 
that it was impolTible that ii^[ ,*a^. 
tlifsWorld could be fram'd 
by any other Being,' but 

the primary God. 

If we do not fix oqr Minds 
upon one Artificer, an.d 
upon one God, who of 
himfelf made thofe things 
that are made. 

Therefore there can be^ ■ 
no plenitude out of thejjjj 
primary Father, that is 
him who is God over 

The Ancients, and that c 9. pJ 
principally from a Tradi- iz8, 129. 
on deriv'd from the firll 
of our Race prefcrv'd this 
perfwarion,and fang Hymns 
totheOncGod, theframer 
of Heaven and Ear^b, ^c. 

P 3 





£f mn credentes qui 
detn quoniam hie qui 
eft fuper omnia Deus 
in his qua funt varia 
'& dijjimilia Verbo fa- 
hricavit. Et ex 

ipfis Domini verbis fa 
die eft oftendere^ con- 
fiUntis unum Patrem, 
& fa^Forem mundi^ & 
plaf?natorem hominis^ 
qui a lege dr prophetis 
annunciatus ftt^ & al' 

An Account of the 

And truly they did not 
believe that he who is God 
over all, did, among the 
reft, frame thofe various 
and difagreeiog things that 

we fee, by his Word. 

'Tis alfo eafie to demon- 
ftrate the fame thing from 
the very Words of our 
Lord, who owns one Fa- 
ther, both the Maker of 
the World, and the For- 

mer of Man 1 who was 

temm nefcientis ^ & declar'd by the Law and 
"^ '' the Prophets ^ and who 

knows no other j and that 
he is God over all. 

Whereas therefore all 
the Scriptures, both Pro- 
phetical and Evangelical, 
do Preach plainly, and 
without any Ambiguity, 
and fo that all Men may 
equally hear them, tho' 
all do not believe, that 
the one and only God, 
to exclude others, has, 
by his Word, made all 
things, whether they be 
vilible, or invifible , whe- 
thpr they be celeftial, 
or terreftrial ; whether 
they be in the Waters, or 
beneath the Earth ^ as we 
have demonftrated from 
the exprefs W^ords of 
Scripture : That Creation 
alfo it felf, in which wc 
^ - ■ ' . # 

hunc efle fuper om 
nia Deum. 

Cum itaque univerfa 
fcriptura & prophetica 
^ evmgelicx in aperto, 
& fme amhiguitate, & 
[un fiwiliter ah om- 
nibus audiripojjint^ etji 
mn omnes credunt^ n- 
nura & folum Deum 
ad excludmdos alios 
pradicet omnia fectjfe 
per verbum fuum, five 
'vifibili^^five invifibiUa^ 
five ccskflia^ five ter- 
rena, five aquatilia^ 
five fubterranea, ficut 
demonftravimus exipfts 
fcripturarum diaionibus ; 
^ ipfa autem creatura, 
in afpe^iim vcniunt hoc 
ipfum teflante^ unum 

efe qui earn fecerit & 

ManifefltJJlme pr^e- 
dicatur quta Hie folus 
vere Ik Dcus & Pa- 
ter, qui & hunc mun- 
dum fecit ^ & hominem 
flafmavit^ & in fua 
creatura donavit incre- 
mentum, &c. 

Sive ( quod & fo- 
lum ejl verum ) ipfe a 
femetipfo fecit libere^ & 
ex fui fotejlate, 6* dif- 
fofuit, & perfecit om- 
nia:, & eji fubfiantia 
omnium voluntas ejus. 
Solus hie Deus invc- 
vitur^ qui omnia fecit, 
folus Oranipotens, & 
folus Pater, condem 
■& faciens omnia vi/i- 
biliA & inviftbilta^ & 
fenfibilia 6^ infcnfata^ 
& cxkjlia & terrena^ 
Verbo vertutis fuse : 
Et omnia aptavit & 
difpofuit fapientia fua, 
& omnia capiens ^ fo- 
lus autem a nemine capi 
poteft. Ipfe fabricator^ 
ipfe conditor^ ipfe in- 
ventor, ipje faiior^ ipfe 
Dominus omnium, — 
folus Unas Deus fa- 

Primitive tAtth. j^ 

are, atteding the fame by 
thofe things which arevi- 
fible, namely, that the Be- 
ing which made and go- 
veras it, is but One. 

The Preaching of the C. 47."?. 
Apollles is plain, that hei73,*f. 
alone is truly the God 
and Father, who both 
made this World, and 
formed Man, and made his 
Produdions incieafe, &z. 

Or elfe, (which indeed c. 5^. p. 
is alone the truth,) he by 184, \%%. 
himfelf did freely, and by 
his own Power make, and 
difpofe of, and compleat 
all things ; and his Will 
is the fupport of all things. 
He alone is found to be 
the God who made all 
things. He alone is Al- 
mighty, and he alone is 
the father, who created 
and made ail things, both 
vifible and invifible, fen- 
fible and infenfible, cele- 
ftial and terreftrial, by 
the W^ord of his Power \ 
and who fitted and difpo- 
fed all things by his Wif- 
dom, and who contains all 
things-, but he alone can 
be contained by none. He 
is the great Framer, and 
Creator, and Inventor, and 
Maker. He is Lord of all, 

P 4. bricator ? 


An Account of the 

bricator : • .///c 

c^ni ejl fuper omnem 
pvincipalitatem^ & Po- 
tejiatem^ & dom'mati' 
onem^& virtutsm. Hie 
, Pater, Hie Deus, Hie 
Conditor, HicFaftor, 
Hie Fabricator, quife- 
cit ea per femetipfnm, 
hoc eft per verbum, 
^ per fapientiam fu- 
am, caelum, &tenam^ 
& maria, & omnia qua 
in eis funt. Bicjufius^ 
Hie bonus. Hie efi qui 
formavii homnem, qui 
plantavit paradifum, qui 
fabric avit mmidum^ qui. 
diluvium induxit, qui 
Noe falvavit. Hie Deus 
Ahraam^ & Deus Jfaac^ 
& Deus Jacob, Deus 
Vivorum, quern 6^ Lex 
annunciat, quern Tro* 
pheU praconiant, quem 
Chrijlus revclai, quem 
Jpoflolitradunt-, quem 
Ecckfta credit. Hie Pa- 
ter Domini noftri Je- 
^ fu Chrilti. 

C 54. p. Difcant qmniam fwe 
i9h 191' initio ^ fine fine, 'Vere 
& femper idem, & eO' 
dem modo fe habens, 
folus eft Deus, qui efi 
smnium Domimis. 

— There is only one God, 
the Framer of the World : 
He who is above all Prin- 
cipalities, and Power, and 
Dominion, and Virtue. He 
is the Father, He is the 
God, He is the Creator, 
He is the Maker, He is 
the Framer who made them 
by himfelf, that is, by his 
Word, and by his Wif- 
dom ; namely, the Heaven 
and the Earth, and the 
Seas, and all things thaf 
are therein. He is Juft, 
He is Good, He it is who 
formed Man, who j^anted 
Paradife, who framed the 
World, who brought the 
Flood, who fav'd Noa\ 
He is the God of Abraham^ 
and the God of Ifaac, and 
the God of Jacob, the God 
of the Living • whom alfo 
the Law declares • whonj 
the Prophets preach, whom 
Chrift reveals, whom the 
Apoftles deliver, whom 
the Church believes. He 
is the Father of our Lord 
Jefus Chrift. 

Let them learn, that He 
who is without beginning, 
and without end, in truth, 
and ever the fame, and 
immutable, is the only 
God, who is the Lord of 
all. ■ 

Primitive Faith. 


Omnes Tro^heta u- 
num Deum & Domi- 
nura praedicaverunt, 

& i^fum fa^orem cesli 
^ ten A & omnium qua 
in eis funt ; & adven- 
turn filii ejut ftgnifica' 

verunt. Et ccC' 

tera omnia nomina uni- 
us ejufdemfj rtuncupati' 
onisfunt^fjcut fecundum 
latinitatem^ Dominus 
virtutum, & Pater 
omnium,^' Deus Om- 
nipotens, & Altifii- 
mus, & Dominus coe- 
lorum, & Creator, & 
Fabricator, & ftmilia 
his non alterius atque 
alterius Jmc funt^ fed 
unius ejufdemque nun- 
cupationis • & prono- 
mina per qua unus De- 
us & Pater ojlenditur^ 
<jui continet omnia^ & 
omnihui ut ftnt pY^- 
fians^ &c. 

Omnes ijli unum 
Deum, fa&orem cceli 
& terra^ a lege & Pro- 
phetis annunciatum^ ^ 
unum Chriftum Fili- 
um Dei tradidermt no- 
bis^ quihus ft quis non 
affentit^ fpernit quidem 
participes Domini^ fper- 

All the Prophets have c 66. p. 
preached one God and '94, 195- 
Lord, and him the maker 
of Heaven and Earth, and 
of all things that are 
therein • and have declared 
the advent of his Son — 
And all the reft of his 
Titles are of one and the 
fame Importance, as in the 
Latin Language, Dominus 
Virtutum^ & Pater 0mm- 
um^ & Deus Omnipotem^ 
6* j^ltiffimus^ & Dominus 
calorum^ & Creator^ & Fa- 
bricator ^ that is, the Lord 
of Powers, and God Al- 
mighty, and the Moft High, 
and the Lord of the Hea- 
vens, and the Creator, and 
Framer of the World, and 
the like to thefe, do not 
belong to d liferent Beings, 
but are Epithets of one 
and the fame ^ Epithets by 
which one God and Father 
is pointed at, who con- 
tains all things, and gives 
to all their Beings, &c. 

All thofe have deliver- l,j,j,(^^ 
ed to us one God, the i. p. 19^^ 
maker of Heaven and Earth, 
who was declar'd by the 
Law and the Prophets; and 
one Chrift, the Son of God, 
to whom, if any one does 
not give Credit, he cer- 
tainly defpifes thofe that 


C.3. p. 


An Account of the 

nit autem & ipfum partook of the Lord ; nay, 
Chrijlum Dominum , he defpifes Chrift, the Lord 
f^ernitvero& Patrem. himfelfj nay, the Father 

They received a Tradi- 
tion from the Apofties, 
which declar'd one God 
Almighty, the maker of 
Heaven and Earth, the 
Former of Man. — 

Ab apoftoUs accepe- 
runt traditiomm annuH" 
ciantem unum Deum 
rem coeli & terra^ pUf- 
matorem hominis,^-* — 
Hunc Patrem Domi- 
ni noftri Jefu Chrifti 
ab Ecckftis annunciari 
ex ipfa fcriptura, qui 
velint^ dijcere pojjint. 

C. 4. p, 

Veterem traditionem 
diligenter cujiodimus^ in 
unum verum Deum 
ex ^dent^s fabricator em 
coeli & terra & Qmni- 
um qu^ in eis funt^ 
per Chriltum jefum 
Dei Filiura. 
C. 6. p. Neqne igitur Domi' 
208, 209,' M«5, nequefpiritm San^ 
**®* Hus^ necfut Jpojloli eum 
^ui non eflet Deus dc- 
fiyiitive & abfolute De- 
um nominajjhit ali- 
qu.mdo^ nift ejfa vere 
Dsus ^ «qi/^ Dominum 
appellafint Jiqucm ex 
fua pcrfona^ nift qui 
dominatur omnium 
Deum Patrem^ & Fili- 
um ejus^ qui domini- 
um accepit a P^tre 

Thofe who have a mind 
may learn out of the 
Scripture it felf, that the 
Churches declare him to 
be the Father of our Lord 
Jefus Chrift. 

We diligently preferve 
the ancient Tradition, be- 
lieving in the one true 
God, the Framer of Hea- 
ven and Earth, and of all 
things which are therein, 
thro' Chrift Jefus, the Son 
of God. 

Therefore neither the 
Lord, nor the Holy Spirit, 
nor the Apoflles would 
ever have called any one di- 
ftindly and abfolutely God, 
v;ho was not truly God ; 
nor would they have cal- 
led any one, when they 
fpeak in their own Per- 
fon, Lord, excepting God 
the Father, who is Lord 
of all things ; and his 
Son, who receiT*d Do- 
rajnioi) from hjs Father 

fm emttis condititioms^ 

Ipfo Doinino Patrem 
tantum Dcum & Do- 
minum eum qui folas 
eft Deus & Domina- 
tor omnium tradcnte 
difcipulis, &c. 

Manifejle promnci- 
ans fpiritHs San^us per 
David audientibus eum^ 
^uoniam emnt qui con- 
temnent eum ejui plaf- 
ntavit nos, qui d' fo- 
lus eft Deus, d-c. 

'Gi/;t a-y^ov Qiov y^viy- 
•jty au-nv 'Trctii^, }y Xe<« 

5DJ' 'IwffS'y ■roe C'K. ViKfCOV 

iyc^iVTti. &c. 

Declaratum eji ma- 
wfejle quoniam nemi- 
mm alhim Deum vo- 
cavtrunt^ vel Domi- 
num mminaverunt qui 
veritatis erant pradi- 
catore!^ & apojioli li- 
bertatis^ tnfi foliim ve- 
rum Deum Patrem, 
6* verbum ejus, qui 
in omnibm pnncipatum 

Significam unum 
quidem Deum, <^ui 
per prophetiis promijjio- 

FrimlHve Faith, 

all the Creation 




Seeing the Lord himfelfc^ p^ 
deliver'd to his Difciples 211,21 5. 
his Father alone,, as God 
and Lord, even he who 
alone is God, and the 
Lord over all things, 6^c. 

Seeing the Holy Spirit^ ,j 
pronounc'd by DavHt^ |p2l6'.'22o. 
thofethat heard him. That 
there will be thofe who 
will defpife him that form- 
ed us, who is alfo the only 
God, &c. 

The Apoftles did note. iz.p. 
declare another God, nor 215-232. 
another Chrift, who fuf- 
fer'd and rofe again ^ but 
one [God:;] and him the 
Father • and Chrilt Jefl^s, 
him thut rofe from the 
dead, &c. 

We have already decla-^, j^ 
red, that thofe who were 15'^.' 
Preachers of Truth, and 
the Apoftles of Liberty, 
called no other Being God, 
or named any other Being 
Lord, but the only true 
God the Father ^ and his 
Word, who in all things 
has the pre-eminence. 

Signifying indeed thatc 18. p. 
there is but one God, who 240, 241. 
by his Prophets made the 


An Account of the 

mm de Filio fecerit -^ 
unnm autem Jefum 
Chriftum Domimm 

C. ^o, p. Blafpbemant enim 
267. Fabricatorem^ hoc eji 
sum qui eji vere Deus. 
— Hie eft qui eft folus 
, vere Deus. 
C- 4^-P- H C^nofcere eos fabri- 
270- caiorem &fa^orem hu- 
jus univer/ltatis foliim 
veruni Deuai, & Do- 
mimm omnium. • 

Fabricatorem ipforum^ 
qui & folns eft Deus, 
& Pater Domini no- 
ftri ]efa Chrifti. 
L. IV. C. Cum fit igitur hoc 
^* P- *75> firmum & conftans ne- 
^7^' minem alter um Deum 
& Dominum a fpiritu 
pradicatum^ nifi eum 
qui dorninatiir omni- 
um, cum verbo fuo, 
& cos qui adoptioyiis 
fpiritum accipiunt^ hoc 
eft cos qui creduytt in 
uniim & verum De- 
um, & Chriftum Je- 
fum F ilium Dei. Si- 
mi liter & Apoftolos ne- 
tninem alium a femet- 
ip/is Deum appellajfe^ 
ant Djminum cogno- 
tniyuffe : Multo autem 
niagis Dmiirium no- 
ftrum^ qui ^ noba pYiXi- 

proraife concerning his Son, 
and one Jefus Chrift our 

For they blafpheme the 
Framer of the World, thac 
is hira who is truly God ^ 
this is he who alone is 
truly God. 

That they may know 
the Framer and Maker of 
the Univerfe, the only true 

God and Lord of all. 

their Framer, who alone 
is God, and the Father of 
our Lord Jefus Chrift. 

Whereas therefore this 
Propofition is firm and 
certain, that no Being is 
preached by the Spirit, as 
God and Lord, but he 
who has Dominion over 
all Thing?, with his Word ^ 
and that thofe r^io receive 
the Spirit of Adoption are 
fuch as believe in the one, 
and the true God ; and 
in Chrift Jefus, the Son 
of God-, and in like man- 
ner thac the Apoftles of 
themfelves ftyl'd no other 
Being God, or named him 
Lord. And ftill more 
certainly is this true of 
our Lord, fince he en- 
joined us to own no Fa- 

cept neminem Patrem 
confiteri^ nifi eum qui 
eji in coelvs^ qui ejl u- 
nus Deus, ^ unus Va- 
ter.— -C«? autem non 
fit tnamfejlum^ quoni- 
am Ij. Dominus multos 
fciffet <b' DeoSj non 
pracipijfet difcipulis fu- 
ii unum fcire De- 
iim , ^ hunc eundem fo- 
lum vocare Patrem, 

Unus igituY 6* idem 
Deus qui plicat coelutn 
quemadmodum libmm^ 

quern Chrijlus 

fuum Patrem confejfus 
eji -^ ipfe ejl autem fa- 
bricator^ & ipfe eft qui 
fuper omnia ell Deus, 

Non incognitus igi' 
tuY erat Dominus A- 
braha^ cujus diem con^ 
eupivit videre ^ Jed ne- 
que Pater Domini • 
riidicerat enim a f^erbo 
Dominiy & credidit ei^ 
quapYopier deputatum 
eft ei ad jujlitiam a 
Domino^ fides enim qua 
eft ad Deum altijfimum 
juftificat hominem. 

Primitive Faith. a^ 

ther but htm " that is in 
Heaven; who is the one 

God, and one Father. 

But who does not plainly 
fee, that in cafe our Lord 
had known of many Gods, 
he would not have en- 
join'd his Difciples to 
know but one God, and 
to call him alone theic 
Father, &s. See C. 2. p. 

10, p. 

Therefore one and UiCp 
fame God who folds the 23'' 

Heaven as a Book, -, 

whom Chrifl confefles to 
be his Father, even he is 
the Framer of the World, 
and he is the God over 
all, 6'c. 

Therefore our Lord was C 1 3. p. 
not unknown to AbYaham^^^l- 
whofe Day he defir'd to 
fee, nor indeed the Father 
of our Lord. For he had 
learn'd him from the 
Word of the Loid, and 
he believ'd in him ^ where- 
fore it was counted to 
him for Righteoufnefs by 
the Lord. For that Faith 
which is toward the molt 

High God juftifies a Man. 
See C. 22. p. 308. G. ^6. p. 32c?, 330. c 37. 
p. 330. 333. 



C. 58. p. 

C. 69' p. 

qua e^ in unum Deum, 
(jui omnia fecit^ fidem 
nojiram cujhodiunt • 6* 
e^m g?-^<< ejl in Filium 
Dei dik^ionem adau- 

Judicavit autem & 
€05 qui fum a P^aknti' 
no otnneSf qui lingua 
quidem confitentur u- 
nura Deum Pattern^ 
^ ex hoc omnia j ip- 
fum autem qui fecit 
omnia defedionis five 
labis fmium ejfe di- 
cunt:, & unum Do- 
minum Jefum Chri- 
Itum Filium Dei, //- 
fnilitey lingua confi. 

Ipfe autem a nemi- 
tie iudicabitur ^ om- 
nia enim ei conftant^ 
& in unum Deum 
Omnipotentem, ex quo 
omnia, fides integra 5 
& in Filium Dei 
Chriftum Jefum Do- 
minum noftrum, per 
quern omnia. 

Nos autem unum & 
folum verum Deum 
doOorem fequentes^ & 
regulam vefitatis ha- 
bentes ejus fermones^ de 
iifdem femper eadem 
difimus omnes , unum 

J/^ Account of the 
^ earn For thefe preferve both 

that Faith which is to- 
wards one God, who made 
all things ; and improve 
that Love which is to- 
wards the Son of God. 
See Chap. 47. p. 349. 

But he will judge all 
the followers of f^alenti- 
nus^ becaufe in Words 
they confefsone God the 
Father, and that all things 
are from him ^ But fay that 
He who made all things 
is the efFeft of Defedion 
or a low Being ^ they ftill 
in Words confefling one 
Lord Jefus Chrilt, the Son 
of God. 

, But himfelf fhall be 
judged by none. For he 
is right in all refpedts, 
both as to his intire Faith 
in one God Almighty, 
from whom are all things- 
and in the Son of God^ 
Chrifl: Jefus our Lord, 
by whom arc all things. 

But we following the 
one and only true God, 
our teacher, and having 
his Difcourfes as our Rule 
of Tf uthj do ever fpeak irt 
the fame mariner^ of the 
fame things, acknowledge 

Frimitive Faith* 


ing one God, the maker 
of this Univerfe, who fent 
the Prophets, who brought 
the People out of the 
Land of Egyp^ who in the 
laft Days manifefted his 

For who is there that C. 70. p. 

is not confuted by our 3^9 

Lord ? And hindrcd from 374. 
pretending that the Pro- 
phets came from any o- 
ther Being than his Father, 
or from different Subftan- 
ces ? And made to own, 
that they came from one 
and the fame Father ? Nor 
can they fay, that any Be- 
ing different from his Fa- 
ther, made the things that 

are in this World. 

Whereby he manifeftly 
declares to his Difciples, 
that there is one and the 
fame Mafter of the whole 
Family, that is, one God 

the Father, who by himfelf made all things. See 

C.75. p. 382. C. 80. p. 385. 

'Er/ Ji %tQ- <f)ifu- Now 

«f;pf, Xj^ /w a- AyaTrlw tOr 

wAifif, X?* A' r J'vvufjuv love 'j the Father on ac-4i^>4»7 
wet©-, xj^ Ji t" mtpioM count of his Power ; the 
ttb/ht^V, i^ TActW »,«^' Lord on account of his 
8ce. Wifdom, our Maker and 

Former, &<;. 

Deum fitentei^ faCio- 
rem hujus univerfttatis^ 
qui prophetas mifjt , 
qui eduxit populum de 
terra ^gypti^ qui in 
fiovijjimis temporibus 
Filium fuam mani' 

Quern enim non cott' 
futat Dominus^ neque 
ab altera Deo dicert 
propheto/s niji a Patre 
e'jus^ neque ah alia & 
alia fuhjlamiay fed ab 
uno & eodem Patre • 
neque alium aliquem es 
quA funt in hoc mundo 
fecijje niJi fuum Pa- 

tremi Per qua 

ojlendit manifejie di- 
fcipulis fuis unum qui- 
dem & eundem Pa- 
trem-familias hoc efi 
unum Deum Patrem, 
qui per feipfum om- 
nia fecit. 

he is the Crea-L.V. e. 
on account of hisi7.p.4ir. 


48 Jn Account of the 

p- Tt fic unus Deus And fo one God th^ 

C. l8. 

427, 418. Pater \fhnditur^ qui 
eft fuper omnia, & 
per omnia, & in om- 
nibus ^ fuper omnia 
quid em Pater, ■■b' ipfe 
eft Ca^ut Chrijli ^ per 
omnia autem •verhum^ 
cr ipfe eft caput ecck- 
fice -^'m omnibus au- 
tem nobis fpiritus^ & 
ipfe eft acjua viva, 
quam pYceftat dom'mus 
tn fe rede credent'tbus, 

C. 22. p. Sic igim manifefte 

43 5 » 434- oft endente Domino quo- 
niam Dominus verus 
& unus Deas qui a 
lege declaratus fuerat : 
( qnem enim Lex 
praconiaverat Deum, 
hmc oftcndit Patrera ^ 
cui & fervire foli 0- 
prtet difcipHlos Chrtfti.) 

Father is declar'd, who i* 
over all^ and through all^ 
and in all. Certainly the 
Father is over aU^ and he 
is the Head of Chrift .• The 
Word is through all^ and 
he is the Head of the 
Church: But the Spirit is 
in all of us, and he is the 
living Water which the 
Lord gives to thofe. that 
rightly believe in him, &c. 
See C. 20. p. 430. 

Therefore the Lord ma- 
nifeftly demonftrates the 
true Lord and one God,who 
had been declared by the 
Law : ( For whom the Law 
preached as God, the fame 
does he fhew to be the 
Father, whom alone the 
Difciples of Ghrift are 
bound to ferve. ) Seethe 
Recognitions, L. 1 1. §. 37. 
— 52. p. s»2. — 515. 

N. B. All the Modern Ages have learn'd to call 
the Father, Son and Holy Ghoft one God, and fay, 
that thefe three Divine Perfons are the one God : 
Whereas nothing is plainer, as well from the 
foregoing Tefti monies, as from all the moft ancient 
Creeds, than that all the firft Chriftians knew of 
no other one God than the Father of our Lord Jefm 
Chrift. If we therefore trace this later ftrangc 
way of fpeaking, fo common now in the World, 
we ihall not ba able, I believe, to go much higher 


Primitive Faith. 4^ 

thatl the Days^ nay^, than the latter Days of Atha- Orat. 
nafius, who at "^ firft afierted the ancient Do-^o"^""^ 
ftrine^ but afterwards, in his Difputes with the^^"^^*^^ 
j4r'tam, ventar'd to afErm, that there was onei^i(^ct 
Divinity in all three ^ and that the Father, Sod, Ep. 
and Holy Ghoft were one God, as did others about Scrap. Op. 
the fame time foon follow him therein. OrigenJ^"^-^- 
indeed feems to fay, that the Father and Son ^^'J' ^' 
are -J* one God^ but then he fo immediately de- 

to™ 077 «-5^ nyof^Ki 
'iv £<r,«V* iy 1^ h) cvyj^ 

fifttfil^OV V22n5 TO us T« 

©«?, h T(3, as iyu ;^ 

cv tp iir/Ji^., HK cLf Gi'ero 

«^^ lip cm Twiffi Qioy; 
Tli in THTUp 'zk^CTTra.^- 

iiiov, omgn^imTu 70, wy S'i 
■nivmv Ttov •^'PivaapTtoV » 

"iP* ^ufinoTi To, iyu }^ a 

'^HTY,^ h ((T/U^. tpx h 

€iip, ui imJ\lioi{§.fj^ , top 

* Who is the God ofcontr. 
the Univerfe, and alone Arian- 
indeed, and really the true 9^^^- ^'• 
God. ^ ^•»°- 

f We mult fay to this, Contr. 
that if Celfus had under- C''^- L= 
ftood the Text, / and the ^^]^' P' 
F^fkr are one • and that^ 
which is faid by the Son 
of God in his Prayer, viz.. 
as I and thou Art one, hs 
would not have fappos'd, 
that we worfhip any o* 
ther than the God over 
all. For the Father fays,/ 
He is in me, and 1 in the 
Father. But if what \ have 
now faid occafions any one 
to be difturb'd, left we 
Ihould be gone over to 
thofe that deny the Fa- 
ther and the Son td 
be two Subftances, Let 
him undentand that Ex- 
preflion, All the Believers 
had one Heart and one Soul^ 
that he ipay Contemplate 

^o ^'/^ Account of the 

dares, that they were fo only as to their Con- 
cord and Jgnement of IVill, but not as to any o«- 
ther unity of Nature or Subjlance ^ that he not 
only does not favour^ but diredily contradiifs the 
common Acceptation of thac parallel Phrafe a- 
mcng us. So that this mighty Article of our mo- 
dcrn^ Faith had very little footing among Chri- 
ftians, 'till about three Centuries and an half af- 
ter our Saviour's Incarnation. Nay, in all the 
former Difputes about the Trinity, I do not find 
that ever any of the wildeft Hereticks came to 
this degree of Abfurdity and Contradidion, viz, 


y©-' )y » TOP iVAy^i yi. 
3^ creSTj'itti^ Ta eivdpv. 

the Former, / and the Fa- 
ther are one. We there- 
fore wor/hip one God, as 
we have declar'd ^ we wor- 
fhip the Father and his 

--. , Son ^ and our reafoning 

nnfh "ACpua.u, -^(Ji^ kyd againlt other Gods ftands 
s/|tu. )^ hi.)fivv, i-)a h^ firm \ for we do not.wor- 
fhip befides one God, any 
Being lately that appear- 
ed, and was not before 
his Appearance. For we 
yield our alTent to him 
that faid. Before Abraham 
ip^, / am^ and that faid, 
1 am the truth. And in- 
deed none of us have 
fuch mean Notions as to 
fuppofe, that the fub- 
ftance of Truth was not 
tx. J before the times of Chrift's 
Appearance. We do therefore worfhip the Father 
of Truth, and the Son, who is Truth i being 
real Beings, two in Subltance, but one in Con- 
cord and Agreement, and the famenefs of Will. 

V dhnQeia.' ;^ b;)^' «7za T/f 
o'iixK,, 077 » -^ tf!A«S?jtff iaict 

^ii^iau'y oVTtt J)jo TM vsro- 
TH ofMVoicf., >y T» TeuuTo- 

Primitive Faith, ^1 

io own that the Father, the Son, and the Holy 
Spirit were diftind Beings^ or Perfons ; and were 
every one, by themfelves, in the fame higheft 
Sence, ( excepting Orieination ) God j and yst, 
that after all, they were but one God. This was 
a pitch of Reafoning which the Church conld not 
bear, 'till it began to difpofe it felf for thofe Cor- 
ruptions which ended in the belief of Tranfuhjian- 
iiation it felf. Nor mult we ever hope to convert 
Jews^ Mahometans or Sociniahs^ 'till we leave thefe 
Athanafian Aiyfteries^ and content our felves with 
thofe which Chrift and his Apoitles once deliver'' d to 
the Saints^ in the firft Ages of the Gofpel. 

Tertullian generally is of the fame Mind ; but 
foraetimes fpeaks as if there were one Divinity ivi 
all the three Perfons. But he is too Radi and He- 
retical to be valued in fuch Points, wherein he 
contradicts all the reft of the Church, and him- 
felf at the fame time. 

N. B. That the Reader may guefs whence this 
Language, as if the three Divine Perfons put toge- 
ther were one God^ or, the one God of the Chrifti- 
ans was deriv'd :, take the Account now extant of 
a like way of fpeaking among the old yakntinians^ 
or the Contemporary Hereticks, whence probably 
this latter Language by degrees came into the 
Roman, and thence into the Chriltian Church. 

m @iU. But we affirm^ that the Word in its /^we-Doft""- 
nefs is God in God-^ who is alfo faid to be in the Bo-J^^^^ 
font of the Father., the infepafable^ undivided., ^^^ Vid.p.5<5?' 
God. And indeed no fmall part of what is tiow 
eftecm'd modern Orthodoxy will appear, upon 
Examination, to be deriv'd from no other than 
the Cerintbian^ Bafilidian^ Theodofiafi., Fakntiniari^ 
3^ Other ancient and pernicious Hereticks, with 

E 2 whith' 


An Account of the 

which the firft Ages of the Gofpel were miferably 
difturb'd. But becnife the counterfeit Htrmes 
Trifmegijlm may p'uibly be ancienter than even 
thefe Fcrenientioa'd Hereticks, and they might 
derive iome of their Notions and Langua^^e from 
him, let us fee what he fays in this Cafe. Now 
here we not onlv find the firfl; ufe of the word 
o^wCT©-, at kaft as apply'd to fome Divine Beings ^ 
for fo he fays that the K'oy@-^ or Word^ is o^sct©-, 
Paemand, Confubjlantial (not to God the Father, as Bilhop 
P-'* Bull miftakes, but) to another fecondary Being, 
whom he Ityles N«f J\if/j^^i^ The creating Mind : But 
we alfo find almoft the Aihanafim Do(^rine, that 
the Trinity is on-e God, Hear the Words out of 


IcJUJTU <yV, <j« T$ iiwrci 
Vo'i }y <piov K; 'TTV^i'ATi mv 

Ttt <t^\yji' luroi THTH K 

©iO{f ^K <f.yy.\©', K* iiri^ 
Vi ti'^Xtt' Tnt-vrnv y6 yjj- 

et&t Kf 7ia.V:(>^ }<} 0iS(r 

:U tmVtv. -Jjjr' ewriy, }y iv 
'tfjjm bgiV' 5^ \'oy@- 

3jii)P iTlzitlTi. 

He was called Trifmegi" 
Jim, or Thrice Great ^ be- 
caufe he fpake of the 7W- 
nity^ faying, that theie is 
one Divinity in the Tri- 
nity, in this manner : 
There was an intelleftn- 
al Light before an intel- 
ledual Light jand the Mind 
did ilhiminate a Mind ^ 
and there was nothing elfe 
but the Unity, being ever- 
in himfeif,. he alway con- 
tains all things in his own 
Mindy aiKl Light, and Spi- 
rit : Out of this Syftem 
there is neither God, 
nor Angel, nor any c- 
ther SubHance. For God 
is the Lord and Father 
of all things, and all 

things are under 
and in him. For his Word proceeding from him, 


Primitive Faith. 5^ 

being every way Perfed, and Produdive, and*Vid. 
Creative, falling into a produ£li'/e Nature, and ^l^'"* . 
produftive Water, made the Water fruitful. * aVeisj" 
verur apud Combef. Audar Novlf*, §. 7. p. 167. Juil. Evcrf. Dogrn. 
AiiftoU p. 1 1 1. Aihanaf. Contra Gent. p. J». 43. 

Acd this PafTage is the more Remarkable, fince 
'tis from an Author who feerus to have been an 
Egyptian Platoniflr, towards the end of the firfl; Cen- 
tury ; (iox he is quoted by Martyr himfelf,) 
and to have given occafion to feveral of the No-^if^, 
tions of the ancient Hereticks, tho' himfelf was pa-inand. 
fomewhat foberer than they. For, to fay nothing §• 9, »i» 
of Saturninus^ who feems to have taken forne'=^>'9- 
Hints from his Tamander^ f^akntinus more plain- ^^^' 
Ij had hence great Hints towards the making his 5 '^^o"*, , 
fnafculo- feminine iA.ons. Nay, hence one would think 
Tatian had his Language for the adtual Generation 
or ProceflTion of that ao^©- at the Creation : 
t^ra'cA/oifi', fays our Author, •sTjy;wcr^, fays Tatian. But 
this rather belongs to another Propofitlon. 



' An Account of the 


God the Father, and He alone is to be pri- 
marily Worfhipfd and Ador''d ; or, in the 
mofl proper Senfe, and in the highejt Manner. 
He only being the Object of the Supreme De- 
gree of fuch Divine Worship and Adoration, 
through Jefus Chriji, 

Matt. IV. 'r^rK UTT^^^creiix/i- 
7. Vw>/ eiov Tvu Qiov an. 

V. 10' Ky'etof TO J' @i.QV ffu 1!^' 

^S^h^ €if 70 TV.fM&iOV ffB» 

;i^ KKeftras ^ f^^Mf cr« 

CM T^ KfVT^co' ;y 6 ttut})^ 
fl-K, ^Kivrnv hi) ttJ Kfv^a 

y/y.«f, Ua.n§ iiw^\ 6 \v 
vnii H^ivoli, X. T. \. 
Luc. Koe mciM Jii TOMTZf Iv 

hoy^VTii TXiV Qi'ov' d" 

THou (halt not tempt 
the Lord thy God. 

Thou (halt worlhip the 
Lord thy God, and him 
only fhalt thou ferve, Luc. 
IV. 8. 

But thou, when thou 
prayeft, enter into thy 
clofet ; and when thou 
haft fhut thy door, pray 
to thy Father, which is in 
fecrec ^ and thy Father 
which feeth in fecret, fhall 
reward thee openly. 

After this manner there- 
fore pray ye, Our Father 
which art in Heaven, ^c. 

And they were conti- 
nually in the Temple, prai- 
fing and biefiing God. A- 
men. See v. 52. Mar. XII. 
30. — 33. before. Luc. XT. 
2, 3, 4. 

Jefus faith unto her. 
Woman, believe mc, the 
hour coraeth when ye ftiall 

Prim stive laith. 


o'lJk/j^, on H ctaTneict &^ 
«£5<, }y ^'O'l' ^f, 073 ox 

(MX.V )y d\i)Beia.' ;i9 3^ to,- 

7ii^ TZIiSTil^ ^ilTit TiS\J <a€3- 

"ivct 0, V civ a'iTi)(mn tt* 
irAiipj. \v id ovoiteiij (M\i 

S'U CfMV' 

"A(jlIu5, AfJu/y KijavfMVf 

077 oau oiv cunr.iTZ r .txti ■ 

}L) » \i')a C[MV 077 £}<» e- 

Pft)TH;:S) TOP' 'jTctTiP^- "Sfel 
J/^'' (a>UTOf 3^ 'TTCtTiJ^ 

npso-m' p: c^l;^e<9y Tea 
0:65 i^K, t/)oJ 'Iwc^ Xfctrs, 
vsref TmVTUV C fjUj-S, ov ») 
'OT57f i^'//^" HS'T^I'V^'^'k) -*' 
eA6> TW Xo'oJM,Cl)« fM^TVi 3^ //» 

S^v 0=of, w hct^iJa \v 

TU) 'TrvJj^MlTt f/-», iV TO) 

neither in this Mountain, 
nor yet at Jerufalem, wor- 
Ihip the Father. Ye wor- 
fhip ye know not what, 
we know what we wor- 
fhip ^ for Salvation is of 
the jews. Bot the hour 
cometh, and now is, when 
the true worfhippers (hall 
worfliip the Father in Spi- 
rit, and in Truth ^ for the 
Father feeketh fuch to wor- 
fhip him. God is a Spi-- 
ric •,and ihey that worfhip 
him mufl worfhip him in 
Spirit and Truth. 

That whatfoever ye fhall XV. i6, 
ask of the Father in my 
name, he may give it you. 

Verily, verily, I fay un- XVI. 25. 
to you, whatfoever ye 
fhall ask the Father in my 
name, he will give it you. 

At that day ye Ihallasky.zs, 27J 
in my name ^ and I fay 
not unto you, that I will 
pray the Father for you, 
for the Father himfelf lov- 
eth yoa, €rc. 

Firft, I thank my God, /<?>«. I. 
through ]efus Chrift for8,9>.'0' 
you all, that your faith 
is fpoken of throughout 
the whole world. For 
God is ray witnefs, whom 
I ferve with my Spirit in 
the Gofpel of his Son, 
that without ceafing I make 
E 4. m% ■ 


XV. ^,(5. 

% Cor, IT. 

'£.ph. Iv 3. 

\An Account of the 

•sti^i^a,' •mvTftTi ^ ^ mention of you always 
in my prayers, making re- 
queft (if by any means 
now at length I might 
have a profperous journey 
by the will of God, ) to 
come unto you. 

Now the God of Pati- 
ence and Confolation grant 
you to be like minded 
one towards another, ac- 
cording to Chrift Jefus. 
That ye may with one 
mind and one mouth glo- 
rifie the God and Fa- 
ther of our Lord Jefus 

I thank my God al^ 
ways on your behalf for 
the grace of God which 
is given you by Jefus 

BleHTed be God, even 
the Father of our Lord 
Jefus Chrift, the Father of 
Mercies, and the God of 
all Confolation. 

Now thanks be unto 
God, who always cauf- 
eth us to triumph in 

BlelFed be the God ahd 
Father of our Lord Jefus 
Chrift, who hath blefled 

iv Tid7))lA)Ko-)ia 'TTvd^iAxt.vKn "s wlth all fpirltual blef- 

iv 7?7f i'!r^^n<m iv xp/- fings, in heavenly places, 

j-f , " in Chrift. 

fZv TO auro ^^mv iv 

t Cor. X. 4* ^Ev^^aexg^ ra 0g© yx 
mvTtn 'z.fet O/jf/^y cm t»» 

vfSiVy iv Xeir^ 'Incrou. 
i Cor. I. 3. 'Ei/Ao^nrof ©sof ;^ 
'Tra.Ti)^ T weiv i)fJ^ 'iHiJDu 
Xe/ST/y, 'TTd.rn^ r oikv^- 
/bu^\ )y &io{ •TOOTjj '^^'^. 

'TmVTDTi <5oA[jt.Cd)0V77 VfMi 

\v Tw Xflirw. 

'EfAoyJlTo? 0£O< )tj 

vrctrhf ra Kvfiv vifd^ 'Inoni)' 


Frimhive Faith, 57 

Tbt« ^fiv >^\j.7^u 7» For this caufe I bow HI. 14, 
my knees unto the Father JJ. i^> 
of our Lord Jcfus Chrift ;^'- 
of whom the whole family 
in heaven and earth is 
named ^ That he would 
grant you according to 
the riches of his glory 
to be ftrengthened with 
might, by his Spirit, in 
the inner Man, ^c. 

Giving thanks always v. 29. 
for all things unto God 

<r« Kvfi» >)//^/ 'I«arv Xp/- 

i^ayolli }y ^ ytli cvo(/jx,- 
^s^, ha. JhI/1 Ufwi' }<^ -I" 

TMvnv '? J'i'^iis cwri, «A/- 
VA^i )ifct]ajtc^^iwcu Sia. <ni 

viv Kfpia vifJ^ 'Ihotu Xfi- 
•^"''■^ ^ cL»;^<8p;s7«f 7* 

®£^f <7- ©JOS'. 

'Ey;\-i:«p/fBU^ t^j ©ga 
'I«(7ri7 Xp/sciJ', 'TrdvToji 'vk} 

Kai ^aJ' 0, 77 AV THJ/HTg, 
Ttt s;/ ep'o(/av Ki/p/s 'iHi^i/. 

pnVw; d}id(yau vf^Af hhori- 

UaVi T^'TViUfXA, )y Ji •4'- 

and the Father, in the 
name of our Lord Jefus 

Be careful for nothing : „, ., „, ^ 

1 . 1 • L ^Phtl. IV. 6. 

but m every thmg by 
prayer and fupplication, 
with thankfgiving let your 
requefts be made known 
unto God. 

We give thanks to God co!of I. j. 
and the Father of our 
Lord jefus Chrifl: • pray- 
ing always for you. See 
V. 12. 

And whatfoever ye do iii. 17. 
in word or deed, do all 
in the name of the Lord 
Jefus ^ giving thanks to 
God and the Father by 

And the very God of ithef.V. 
peace fandifie you whol- 13. 
ly ^ and may your whole 
Spirit, and Soul, and Body 
be preferved blamelefs 

58 An Account of the 

b Tn TOfiSBiA roil Kvfk unto the coming of our 

v/udfJ 'lH<7By Xp;row t«- 

2 Ibef. II. '^/^^* '^ oipeiKof/^ ui- 
13 14- A^P^5"«)/ T« 0£^ ircLvTon 
•sfet UyW^" <lih\<poi, 8(C. 

2 Tiwi. I" 

(jiveidLif iv r Jinalai y-a pv- 

Heh. XIII. '^ ®=of 4 eIp!u>)K, 

23,21. CV:tya^'\COV Ihj VDlfZv T "TJXil- 

fj5pcL r 'sr^Ca.Twv <f [/}.■• 

fliftpiK, -r Kt;p;oF «/w«;' 'I«- 

irajiii ipyo> tf>aO«, its To 
TiDimcu Te ^'iAtlfMt. avTou, 
■miU'V iV Vf/iv TO cAJApS- 

fcy €r«OT:|/ etvTov, J)a, '!«- 
crey Xp/SBU, ^ J) c/o^«t £;? 

jPet.h^' 'Ei/Aoy'iTos 6 ©jo; ;^ 
rrcirrip rev Kvfiv nfAav^h- 
GX)V Xp/5i5U, b kJ* To TTO^y 

cTi cLVAgd(nc-j( 'Ijjcrpy Xp/- 

Lord Jefus Chrift. See 2 

r/?f/. 1. 3. 

But we are bound to 
give thanks always to 
God for you Brethren, 

I thank God whom I 
ferve from my Fore-fa- 
thers with pure Confci- 
ence, that without ceafmg 
I have remembrance of 
thee in my prayers, night 
and day. 

Now the God of peace, 
that brought again from 
the dead our Lord Jefus, 
that great Ihepherd of 
the fheep • through the 
blood of the everlafting 
Covenant, make you per- 
fedt in every good work 
to do his will ; working 
in you that which is well 
pleafing in his fight, 
through Jefus Chrift j to 
whom be glory for ever 
and ever. Amen. 

BlefTed be the God and 
Father of our Lord Jefus 
Chrift, which according 
to his abundant mercy 
hath begotten us again 
unto a lively hope, by 
the refurredion of Je- 
fus Chrift from the dead. 


Trimitive Faith 

x^ To ejjst'joy ''ip^ov, k- t. a. 


If ye call on the Fa- 
ther, who without refpedt 
of Perfons judgeth accor- 
ding to every Mans work, 

To offer fpiritual Sa-ii. 5. 
crifices, acceptable to God 
through Jefus Chrift. 

But the God of ally. 10, i». 
grace, who hath called us 
r atuvtop ctvTw J^^ciM \v unto his eternal glory by 
Xfi^S"hmv,oKiy>v':ra.^v Chrifl Jefus, after that 
ye have fufFered a while, 

7<af, (LVTOi Kim^TifTCU V, 

«? 7t5\y oufiiyas i^ euuvuv, 

make you perfedt, flablifh, 
ftrengthen, fettle you. To 
him be glory and domi* 
nion for ever and ever. 

And the four living ^^.^dv. 
Creatures had each of them 8, 9, 10, 
fix wings about him : And *^- 
they were full of eyes 
within ; and they reft not 
day and night, faying, Ho- 
ly, holy, holy Lord God 
Almighty \ which was, and 
is, and is to come. And 
when thofe living Crea- 
tures give glory and ho^ 
nour and thanks to him 
that fat on the Throne, 
who liveth for ever and 
ever, the four and twen- 
ty Elders fall down be- 
fore him that fat on the 
Throne, and worfhip him 
that liveth for ever and 
ever, and caft their Crowns 

6o An Accoum-^ the 

j^ ^AY^m 7«\T 5^?«»i<f aZ- before the throne, fayingi 

j^vls?, tt^/©- si Ku6<s 

Act^«l' T c/e^sW, >9 ■? 77- 

f^tow, >9 r J^ujjduiVj 77 ?u 
iKVaa.i TO. ■mvlcty }^ J)di 
rh ^M(^ (Ta eJ77, }y «(." 


V. 13, 14- ^'^ '™'' Kva(Mt. '^v 

iV T^ il^y'/J, ^ y TH 5/H , 

K) \^!7JT»i^Tw r yyis, Xj cm 
-f dttActoJUf, a. '^, }^ 7a 
tV avTois TmVra. tjKVim. Afc- 

}y To )Cf^!]Q; eii v8tj tua- 
voi r euavav. ^ -m Ttaragj! 

« JWO'/TEajapSf <7!^i<TCv Ti£pi 

^uvjt eJj T^G tttavas r 
AlUl'COVy Of %KJi(n T ȣ^- 
yoi/ ;^ 7tt iV Ww, 3^ -r 
^Zwj )y Ttt it' «ity'7H, xj r 

Thou art worthy, O Lord, 
to receive glory, and ho- 
nour, and power, for thoa 
bait created all things, 
and for thy pleafure they 
are and were created. 

And every creature 
which is in heaven, and 
on earth, and under the 
earth, and fuch as are in 
the fea, and all that are 
in thera heard I faying, 
Blefling and Honour, and 
Glory, and Power be un- 
to him that fitteth upon 
the Throne, and unto the 
Lamb, for ever and ever. 
And the four living Crea- 
tures faid. Amen. And 
the four and twenty El- 
ders fell down, and wor- 
(hipped him that liveth 
for ever and ever. 

The Angel fware by 
him that liveth for ever 
and ever, who created hea- 
ven and the things that 
therein are, and the earth 
and the things that there- 
in are, and the fea and 
the things which are there- 
in, that there fhould be 
time no longer. 

And there were great 
voices in heaven, faying, 
the kingdoms of the world 

Primitive Taith, 


ffi Uf 7JAJ Aic^vas r ctta- 
vcoy. it) o\ ii/ja(Ti ly Tiosafii 
'S^iaCvn^t-, 01 tvcoTnov r 
0iS JfO^^/Ji^fJoi 6ln7is ^-po- 
vm 'oj/r^v, 'iTrnTccv ^ tw 

ou;y!tp/r«(«V' ^'. Ky'p/s 
0«of, o'TTciMloK^.rm^, uv, 
:C) Y\v, iy h k^-^^fjh^&t 

(poCri^fji r ©iov, )y J'o]z 
etVTa Jo^cw, OTi «A.&?y >> 
«£^ -^ KflOiUf cum. xj 

Tii »p*cbj, ;9 t' >i^J, J^ 

o-kf, cTbAb r ©«S, ;!^ r 

(UjaAcl KAi ^ to. 

Ta/joKfAToip' S'lf^iMy yj.i 
AKij^vai at oJ^oi fftj 
^a.ffiKJj< r dyiaif. rU » 
AMI (po^W-d-i? CTS, Kt/'p/£, XatI 

<fh^ci(r» To o|/o/wt o's ; tr/ 
ftov®- oV/©-, OTI TmyJA 

ey.iw^<T*i<nv ivuTnoV (th, oti 

are become the kingdoms of 
our Lord and of hisChrift 
and he fhall reign for e- 
ver and ever. And the 
four and twenty Elders, 
which fat before God on 
their feats, fell upon their 
faces, and worfhipped God, 
faying,we give thee thanks,' 
O Lord God Almighty, 
which art, and waft, and 
art to come, becaufe thou 
haft taken to thee thy 
great power, and halt 

Saying with a loud voice, xiv 7 
Fear God, and give glory * 
to him, for the hour of 
his judgment is come ; 
and worfhip him that 
made heaven, and earth, 
and the fea, and the foun- 
tains of waters. 

And they fing the fong xv , 4 
ofMofes, the fervant of ''^^ 
God, and the fongof the 
Lamb, faying. Great and 
marvellous are thy works. 
Lord God Almighty ; jurf 
and true are thy ways, 
thou King of Saints. Who 
fhall not fear thee, O Lord, 
and glorifie thy name? 
for thou only art holy, 
for all Nations fhall come 
and worfhip before thee,^ 
for thy judgments are 
made manifeft. 

62 J^ Account of the 

XIX. I. K*/ ^ Ta.v]a. )nwoa »? 
<pcdvhj> ^o'/h}i titjt^k tiiyc/Aluj 

j(a.^ cm 7» -S-ptV*, 

@iOV V/MlV Tidvlii Ot cTtf- 

AVTov, Kcti oi (xiKpoi, ^ 
o] {X/iyclho't. Ktti «>C8C7a uf 

9«vtu) vMltiiV TTOMfeC, ;^ 

A€^0K7»;', el}<KY\}<\i'ict. on 
\CacnKdi(TZ Ki/eil^-, o ©ia; 

Caut avra- ^ Ai^/fH pee/, 

;^ tJIJ" Ach^<pav (7ii, r i'xov' 
rmf r (AOfTvfictv "TS 'iHcra' 
Tc3 0siu '^^oAvvncnv. 

i, 10. 


Petri. Spi-;^^s^^ 

cil.Tom. ^^ ^ ^^^^ 75Ci/4;«. 

And after thefe things 
I heard a voice of much 
people in heaven, faying^ 
Alleluia, falvation, and 
glory, and honour, and 
power unto the Lord our 

And the four and twen- 
ty Elders, and the four 
living Creatures fell down 
and worlhipped God that 
fat on the Throne, fay- 
ing, Amen, Alleluia. And 
a voice came out of the 
Throne, faying, Praife 
our God all ye his fer- 
vants, and ye that fear 
him, both fmall and great. 
And I heard as it were 
the voice of a great mul- 
titude, and as the voice 
of many waters, and as 
the voice of mighty thun- 
drings, faying, Alleluia, 
for the Lord God Omni- 
potent reigneth. 

And I fell at his feet 
to worlhip him : and he 
faid unto me, fee thou 
do it not .• I am thy fel- 
low fervant, and of thy 
brethren that have the 
teftimony of Jefus ^ Wor- 
IhipGod. See XXII. 9. 

Obferve what we have 
deliver'd to you, worlhip- 
ping God after a new man- 
ilef y through Chriih 


Primitive Faith' 


'O TiavTVTTo'^^nt ©so?, 

Now God, the Infpe- clem. Ep. 
aer of all things, the'-§ ^S^p. 
Mafter of Spirits, and'^^''^^' 
a" i^^Ki^<iph>& r Kveiov the Lord of all Flelh, 
ImZv xet^v, ^ ^fi^i <n' who hath chofen our Lord 
Jefus Chrift, and us by 
birn to be his peculiar 
J^i^^^.7^^^ h^^ fople, grant to every 
Soul of Man that calleth 
upon his glorious and ho- 
ly Name, Faith, Fear, 
Peace, Long-fuffering, Pa- 

OVO[Mt. CLVT^S, 'TTl^Vt (poCoV, 

ei^mluf, xsofnijiQvlwy fmKe^- 

> , ~ '.,/ ,,„ ^,? tience. Temperance, Ho- 

"'*'-""' T» .,.f«>> - ,i„,f3'3„d sobriety, unto 

all well-pleafing in his 
fight, through our High 
Priefb and Protestor Je- 
fus Chrift ^ by whom be 
Glory, and Majefty, and 
Power, and Honour unto 
him now, and for ever- 
more. Amen. 

'n-^ogd.Tv i]/Mov 'h<rZ XezrK. 
^;/c«f T cuavcoy' dy.r\V. 

AvXk^ V[mV QloV Trav- 
•pinfarro^. ha. (jl'ovov \}srot,p- 

^SIC. lt«t< CLVTOV fj/ovov <ri- 
€«iV «,ai 'Tr^ffx.iweiV, cO* 
'!»)<?» X6<r8 "7^ w^ia H- 

May glorifie the only, conftit ue. 
the one, and the true God, Apoit. L. 
by Chrift his only begot- "-c. ?6. 
ten. See L. IV. C. 5. p.P-^^^- 
294. L. V. C. 1 5. p. 320. 
L. Vf. C. 9. p. 538. 

We declare unto you, c. 
that there is only one God »4- p* 
Almighty, befides whom^^?* 
there is no other • and 
that you muft worfhip and 
adore him alone, through 
Jefus Chrift our Lord, in 
the moft Holy Spirit. See 
L. VH. C. 38. p. 378. C 
43. P- 320, 381. 

N. B, 

64 An Account of the 

N. B. The admirable Forms of Prayer and 
Praife, direSed to the Father, both in the Jeveifh 
and Gentik Liturgies of the feventh and eighth 
Books of the A^ofioUcal Conjlitutiom^ are fo nume- 
rous, full, dear and emphatical in this Point, 
that inftead of tranfcribing any in particular, I 
mult earneftly beg the Chriftian Reader to 
perufe thofe wonderful Forms of Devotion ^ and 
to remember that they are not the Doctrine or 
Pradice of any one private Perfon only, but the 
publick Liturgies of the JewifJj and Gentile ChrU 
llian Churches in the very firft Ages of theGo- 
fpel ^ as I have prov'd in my Efay on thofi Con^ 
fiitutionSj nay feeni to have been drawn up ac- 
cording to the Direction and Appointment of 
Chrift ^ and, at the loweft, to be of Apjlolkal 
Cornpo/ltion. And certainly, if intrinfick Argu- 
ments for the Divine Infpiration of any Book 
can be depended on, thefe Liturgies mud not 
be elleem'd of bare Humane Compofure. Learn- 
ed Men have, to be fure, a great deal to an- 
fwer for, when, under very ill grounded No- 
tions of Forgery or Interpolation, they have, in 
efFed, lock'd up fuch ineftimable Treafures from 
the Chriftian Church: In Comparifon of which, 
I look upon all our modern Books ot Piety and 
Devotion as inconfiderable. All this will pro- 
bably be thought very ftrange and extravagant; 
but before I be condemn'd, t mult befeecf 'the 
devout Reader, who is able, to judge for him- 
felf ; and to perufe thofe Liturgies a few times 
over with an Impartial and a Chriftian Spirit ; 
and then I (hall not be afraid of his Cenfut-es on 
this OGcafion* 

Primitive Faith» 

[rioAUXct/lT©-] AVAChA' 

■]a.i ttV T ieSf'VoVt sTtts, 

l?Q\ycixrf\ looked up to Polycarp. 
Heaven, and faid, O Lord^^.^yfr, 

XCtS-K TTttTJjf, Si % 'f' '^ 

®ioi dyyiKaVt )^ <Aui4V»- 
p« (TS, 077 h^iucnii fii '? 

kaC^v fit ftip@- ev c«e<9- 

Avii^itv ^(on( euupin, 4"- 
*»< / )y mfiojQ-y iv *(p- 

•nifjutoxLi, xj T^s^iil'JIfftKTaf, 
^ t7rA)if<y<7«f A-^d/^i 

Tbi Atuvio) )y i'TTV^vllf} 'I«- 

#■» Xetray dyx. mrat ch 
TAiJf. fttB' « cot, x) 
TVJiiMV ci}lu, « Jb'^<t, xj 

VV7, Kj £if 7»\j fM?^iP7ttf 
AtttVOi' Ay.luJ. 

God Almighty, the Fa- I^JJ^^ ^^'^' 

ther of thy well-beloved p, ',99, 
and blelTed Sonjefus Chrilt, 
by whom we have receiv'd 
the knowledge of thee 5 
the Qod of Angels, and 
of Powers, and of every 
Creature, and of the whole 
Race of righteous Mea 
who live in thy pre- 
fence : I blefs thee that 
thou haft Vouchfa^ed to 
bring me to this day, and 
to this hour •, that I may 
have a part in the num- 
ber of thy Martyrs, in the 
Cup of thy Chrifl, to a 
Refurredtiori of Eternal 
Life, both of Soul and Bo- 
dy, in the incorruption' of 
the Holy Ghoft ^ among 
which may I be accepted 
this day before thee, as' 
a fat and acceptable Sa- 
crifice ^ as thon the true 
God, with whom is no 
Falfhood, haft both before 
ordain'd and manifefted. 

and alfo haft fulfiil'd it. 
For this, and for all thhigs 
elfe, I praife thee, I blefs 
thee, 1 glorifie thee; by 
the eternal an^d hea- 
venly High Pricft, jefus Chtift, tby . beloved 
Son, With whom to thee, in the Holy Ghoif 
be glory both now, ind to fucteeding Ages.- 

An Account tjf the 
Amen. [See the various Readings of the Do^tf- 

He glorifies God, even 
the Father, and blefles onr 
Lord, the Governor both 
of our Souh and Bodies, 
and the Shepherd of the 
Catholick Church, which 

is over all the Earth 

That they alfo may glo- 
rifie God, who makes luch 
choice of his own Servants, 
and is able to bring all of 
OS by his Grace and free 
Gift to his eternal King- 
dom, through his only be- 
gotten Son Jefus Chrift, 
to whom be Glory,- and 
Honour, and Power, and 
Maj^fty for ever and ever. 

Nay, we acknowledge, 
that with refpeft to thefe 
Gods which are only fo 
cfteem'd by you, we are 
Atheifts ; but not with 
refpeft to the raoll true 
God, and the Father of 
Righteoufnefs, and of So- 
bernefs,. and of the other 
Vertues, and who has in 
him no mixture of Wick- 
ednefs. But we Worfhip 
and Adore hira, as alfo 
his Son, who came and 
taught us thefe things v 
and the Hoft of other 
good Angels, who follow 


§,r9,2o. lo&y ^^ the end.] 

p. xol. ^'^?*C< -T- ®^f ^ ■^• 

OtiUtfJ^hjJ VS-'^KUYIi WCr 

<fh^i^w(Ti ^ Kvetov, T &♦(.- 
^o)i? TTii^VTv. cLTTo r MluV 

J)a, 'TTiuJ'oi owra n f/cvo- 
')^<y»f 'I»)(rK Xe<r«" a n J^- 
^A, Vim, xfci]©-, (uyahd)- 

Jaft.Apol. K«r«P^<'>«<«VrT(,/- 

I § 6. p. ^''*"' voiJuCcf^iov &icov a,' 

U, 12. 3to/ S?). ei>^' a;^ T»etA«- 

3^^T», J^ m^bi J))(,euoav' 

ctAAcyf etfSTOi', divifaiMKl'* 

xoA liv ymp twri ijcv, 4a.- 

dyaSiv dyyi\cov 9^^ht 


Vrlmhlve Faith. 67 

and refemble him ; and alfo the prophetick Spi- 
rit, honouring them rationally and truly. 
"A^oi ^ I9 iK icr^\ We are not therefore^ '^' P- 
Atheills while we Wor.^3,24. 
fhip the Creator of the 
Univeife. Alfo we will 
farther demonftrate, that 
we do with good reafon 
Honour and Efteem him 
in the fecond place, who 
has been our Malter, ini 
teaching us thefe things, 
as knowing him to be the 
Son of him that is really God ^ and the Prophe- 
tick Spirit in the third place. 

'Hi i&i -nv &iov But that we are to^ ^^^ ^ 
fiovov J^ri T^nuueiv ov worfhip God alone he has ^ 
thus perfwaded us, faying. 
The greateft Command- 
ment is this. Thou (halt 
worfiiip the Lord thy God, 
and him only Ihalt thou 
ferve, with all thy heart, 
and with all thy might, 
even the Lord God that 
made thee. And when 
one came to him and find. 
Good Mafter, He anfwer- 
ed, faying. There is none 
Good but God alone, who 
made all things. 

Whence we wotlhip God ^_^'^' ?' 

Afld when he has taken §- 85. pv 
them, he fends up Praife *^5. 
and Glory to the Father 
of the Univerfe, through 

F 3^ dy(i 

lis (nCoju^Oot—'Th Q J)M- 

ivroM <^, Kv^iov liv Qi'ov 

KtXpJ'iAi fl-a, im y^ oAHf 
•f Z^'©" (?■»» Kl/piOl' 70V 

T^nh^vl©' a-VTrS Tivoiy 
}{gA e/TToyJ©-, <^MckaKz d- 

6 Qiof, 6 TiDintTAi 7tt Tnvm. 

'^OStF 0sSp p.' fxavoy nr^- 
Kai Zr©- KaQuv, ouvoy 


Apoi ir, 
§.15 p. 
34, i 5. 

J/f Account of the 
*;/» 'lvd.-7Viu.7r\. y^X Im^. the name of the Son 

'Etti TO<ri r 0/,- <?£;j-. 
VIS ofclTtf 'Ixcrcu XafsriiJ, ^; 

. ., and 

of the holy Spirit • and 
makes a long eucliarifti- 
cal Thankfgiviiig that ws 
arevouchfafd fuch things 
by liim. 

And in all the Oblati- 
ons that we offer, we blefs 
the maker of all things, 
through his Son Jefus 
Chrift, and through the 
Holy Ghoft. 

For next after God we 
adore and love that Word 
which is deiiv'd from the 
un begotten and inefFuble 

Oial cum 
p. 521. 

N.B Take here Dr. Cr^^^'sNote : Ammuju^ 
fhim abtrrat Langtus dum etiam f<? ? 03« k^i pfje 
futct : iu? «co. emm in hoc loco ftgn.ficat poft Deum ; 
actdc7n cjl cjuod til altera J^ohgia, pag. 2+. lin 15. 
diXLYat^ c* J^oLrsf ct ^^a, l^^^m. I n EngUHj thus, 

Laiigms does not bit upon the Mind of Judin 
when lie thinks that the reading might be'not 
^jurGvd^ but fogeihcr witb God^ for ,^ 0=av fi^ni- 
ties in tins place ^/ky 6W, and is the fame tfing 
that in the other Apology, pag. 24. Im. 15. he 
Had laid, cjltmwg him in the fecond place, 

'O :^ ^^KTi •? KOf- For he that loves God 

c^^, y^ o^ cAiK t i^@- with all his Heart, and 

cLyc77z,v^ ^ eicv, TTAHfHj '^ with all his Might, and is 

eeo<^^^i >j'ft^Afc»f -C'o-dp. full of Devotion to him 

-4»y, aiivA <f.K\oy 77micri will not honour any other 

©S6V y^ a.yyi\ov U^yov God. He will alfo hooour 

«iv T,//.«V>;, 0^? f?>iKi,/A>>'t(, that Angel, according to 

Primilhe Faith. 


et.V.* f^i'v Qiis, T 1?^ 
TixivTzaVy y^ cm mv-mv, )y 
c/m T Xe<rK atw, c''"7wf 

Et cg$ igitur Jnvoco 
te^ Domine Deus Abra- 
ham^ & Dnis Jfaac^ 
& Deus Jacob^ qui eft 
& Jfrael^ Pater Domi- 
ni rojlri Jcfu Chrijli^ 
Dem^qiii p(r vinltudi- 
dinem mijericordiie tua 
bme fcnfijli in nobi^^ ut 
Te cogmfcamus^ quifc- 
cifti ceelum, & tcrrani^ 
qui dom'maris omnium^ 
qui cs folus & verus 
Deus, fuper quern n- 
Urn Deus non cjl^ per 
Dommum nojlrum Jc- 
fum Chrijlum domina- 

the will of God, who is 
beloved by that Lord and 

Nor indeed is there one P. 545. 
fingle NiUion of Men a- 
mong whom Prayers and 
Thankfgivings are not 
made to the Father and 
Maker of the Univcrfe, 
throuc^h the Name of the 
crucify'd Jefu^. 

We are not the \h'ibX' MeKio a- 
Shippers of Beings that are ?'^'*-^ 
infenfrble-, but we are the ^j"'^'"". 
Worfhippeis of God ^- ,^S!^. 
lone, who is before all 2^6. 2. 
things, and over all things, p. 607, 
and over his Chrifi:, who 
is really God the Word, 
exifting before the World 

And I therefore do In-y^pn i 
vocate thee, O Lord God in.c.^. 
o{ Jlraham^ 3nd God cfixiop. 
Ifaac^ and God ot Jacob^ 
who is alfo named Jfrad^ 
tlic Father of our l.,ord 
Jefns Chrifi, the God who 
haft flKwcd thy good W^ili 
to ns by the mnhitude of 
thy Mercy -, that we may 
know thee vrhoh-ift made 
Heaven and Earth, who 
governclb all things, who 
art the only and the trne 
God, over whom there is 
no other God, who hellow- 
ell the Dominion. rOom- 

70 A» Account of th 

thnem donans fpiritus 
San^i. Da omn't le- 
genti banc fcripturam 
cognofcere Te^ quia fo- 
lus Deus es, & confir- 
mart in re, & abftficrf 
ab omni luretica^ & 
tjUA eft fine Deo^ & 
impia fententia. 

p. 1 1, p. Sic quidi m Vnm & 
^17, 2 iS- Idem Deus & Pater 
cjl^ qui a Trophetis 
quidem annunciatus^ ah 
evangeVto vero tradi- 
tus ^ quern Chriftiani 
colimus^ & diligimm ex 
toto corde^ faBorem cce- 
li & terra^ & omnium 
quc^ in eis funt. 

L. V. C.22. Qu^m mm Lexpra^ 

P- ■f33- com aver at Deum, kmc 

vjlcndit Patrem ^ cui 

6' fervire foli oportet 

Dtfcipuloi Chrifii, 

XAOvC} ot the Holy Spirit, 
through our Lord Jefus 
Chrift. Give every one 
that reads this Writing 
to know thee, that thou 
art the only God, and to 
be confirmed in thee, and 
to depart from every He- 
retical, Atheiftical and Im- 
pious Opinion. 

And fo indeed it is one 
and the fame God and Fa- 
ther who was indeed de- 
clar'd by the Prophets, 
but was clearly reveal'd 
by the Gofpel • whom we 
Chriftians worfhip and 
love with our whole Heart, 
the maker of Htaven and 
Earth, and of all things 
that are therein.' 

For whom the Law 
preached as God, him does 
it demonftrate to be the 
Father ^ whom alone alfo 
the Difciples of Chrift are 
to worfliip. 

N. B. It will hereafter appear, that our Savi- 
our was alfo fomecimes directly Worfinpped and 
Jnvccaied by the firft Ghriftians ^ but quite in an- 
other manner^ with other inferior Titles and Appel- 
lations : and only as the Vicegerents and by the ^p- 
f ointment and for the Glorf of the Supreme Cod 
his Either • and that never till after his Jfcenfion 
into Heaven. So that thofe who from thence 
conclude him equal to the Father, contradia the 
Fjvft and Principal Articles of che Patriarchal, 


Primitive taith, 

Jewifh, and Chriftian Faith, viz. that there is but 
One supreme God, whom We Chriftians own as the 
Father of our Lord Jefus Chrijl, the only Obje& of 
the mojl proper, orthehighejl Adoration. 

N. B. LaSantiiis exprefTes himfelf fo exaftly, 
and fo agreeably to the Scripture, and the more 
Primitive Writers in this Point, that I cannot but 
tranfcribe a Paflage out of hira on this Occafion. 


Docuit^ [ JD(f Servato- 
re lo^uem'} quod unm 
Deus fit, euwque /©- 
lum colt oportere : nee 
un^uam fe ipfe Deum 
dixit : quia non fervaf- 
fet fidem^ ft mijfus ut 
Deos tolleret & umm 
affereret, induceret alium 
prater unum. Hoc e- 
rat non de una Deo fa- 
cere praconium, nee e- 
jus qui miferat, fed 
fuum proprium negoti- 
um gerere, ac fe ab 
€0, quern illuflratum 
vciuratjeparare. Prop- 
terea^ quia tarn fiddis 
extitit,-^ quia ftbi nihil 
prorfus ajfutnpfit, ut 
mandata mittentvs im- 
pkret', ^ facer dotvs per- 
petui dignitatem, ^ 
Regis fumm bonorem, 
& Judici/s potefiatem, 
«ir Dei nomcn accepit. 

1 4. p. 198. 

Our Saviour taught that Dc Vera 
there is but one God, and Sapient, 
that he alone is to be^'^y-,^;, 
worfhipped : Nor did he 
ever fay once himfelf that 
he was God •, for he had 
not been faithful to his 
Truft if, when he was 
fent to take away Poly- 
theifm, and aflert the U- 
nity of God, he had in- 
troduc'd another befides 
the One God. This had 
been not to preach the 
Doftrine of one God, nor 
to do the bufincfs of him 
that fent him,but bis own 5, 
and to feparate himfelf 
from him whom he came 
to manifeft. Wherefore, 
becaufe he was fo-faithful, 
becaufe he alfam*d nothing 
at all to himfelf, that he 
might fully perform the 
Commands of him that 
fent him-, he receiv'd the 
Dignity of a perpetual 
Pri'eft, and the Honour of 

F 4 the 

7? An Account of the 

the greateft King^ and the Power of a Judge, and 
the Name of God. 

N. B. Origen is fo plain, full, and exprefs in this 
Point, that the Father is to be alone worfhipM with 
themoft proper, or the higheft degree of Invocation 
and Doxology, in his Book againft Celfui^ and efpech 
ally in that of Prayer, that fome from the latter 
place have fuppos'd him to have deny'd, that the Son 
iwas at all to be Invocated by us : Contrary to 
his own Example and Doftrine alfo. However, 
thefe PaflTages in Origm being the molt diftinfrt 
and compjeat Accounts we have of this Matter 
that is in the ancient Writers, will highly defer ve 
the ^.eader's Confidcration. 

Orig. X\ei<7u.v ^ jS Jimv, j^ 

p_ J* * ' l-jyjifi^'xv dvuLTrcyLTtliov r^ 

We ought to offer all 
Supplication, Prayer, In- 
terceffion, and Thankfgiv- 
ing to the Supreme God^ 
by that High Priefl who 
isfuperior to all the An. 
gels, who is the liv- 
ing Word, and God, 
We may alfo offer Sup- 
plication , IntcrcefTion 
Thankfgiving, and Pray- 
er to the Word hira- 
felf; if we can rightly «n- 
derftand what is meant by 
Prayer in a ^ro^er^ and 
what in an ahufive Accep- 
De Orati- :e^^ jj «\m^ o, 77 -Tif But if we underftand what 
~ r',^p* "^ ^ '^a<^^x^y uMTTOTi Tfi^ffiL-)^, Prayer is, [^namely, 
46 — '/j.* i-hu r -^vi^-niv 'jr^djrf,- by Or/fw^s own Definition 

In>3n"^''^'l^" ^'"^^^^^ p. 38^. Comment. I'n Pfalm. Gr. Praef. p. 38. 

)C, K^TZl- 

Frimitive Faith. 

•net' '(ohv iJi eiuru T« Xet- 
r oA«v xj /Tttjei, a :y (tJj- 

ffxf (WTO ';r^<TA^^^, d.\. 
tiS -mZi' » ebfxfori^oic » 

oj '7W^? fiirO). TO /S Bl' 

oSK Zv h^Xgy^Ti h) *•"• 
Ay.T«7ifoK JiiKgv'oVy yj-i 

iyS^-JATOCTxTt, KUl ^h^j^^il' 

yyi<mn, KAi cmaziTi. KUi 

Kcti Av-ri^v a.7ny.<pAtpov, 
iJi kv r yis^<pdui 'i^^ rii 
S'ei^cu KiiuAVov \^ rivuy 

•nt ^ o\uy Txt^i. li^^^ai 
f«9*'i(t{ KciTi^' 


jufl: before. Petitions, join- 
ed with Doxologies, con- 
cerning great P. ifairs, put 
up with great earneft- 
nefs, by a Perfon in dan- 
ger :1 care mufl be taken 
that no derivative Being 
be the objeft of Prayer, 
no notChrifl: himfelf, but 
only the God and Father 
of the Univerfe ; to whom 
alfo our Saviour himfelf 
pray'd, as we have before 
expounded, and as he tea- 
ches us to pray. For, 
when one faid to him. 
Teach us to pray ; he 
does not teach us td 
pray to himfelf, but to 
his Father, faying, Our 
Father r^bicb art in Heaven^ 
and the reft that follows. 
For if, as we have elfe- 
where demonllrated, the 
Son be difl'erent as to his 
EfTcnce from the Father, 
and fubjeft to him, we 
muft either pray to the 
Son, and not to the Fa- 
ther, or to both, or to 
the Father alone. Now 
to pray to the Son, and 
not to the Father, 

, every 
Body will own to be molt 
abfurd ; Nay, I will ven- 
ture to fay, it will be 
without EfFea ; but if it 
be fuppos'd that we mufl 

74 An Account of the 

^ <is!v T TMJfof, Kctt 7b\ pray to both, and that ac- 

Vet, )(^ ■? Tttl/v UiK-^^n- 

Iv r 'Tpoff<^;)(aii Iojjtwv 
T^ Qia //at Xe»rK 'liitTK, 
"^^LeiTWi oiAoKoy^vjii aura. 

yoyikvu Tpo(7?o';i56«&^, of. XX* 
T« CI/ iJ'iJk^iV cm 7^ 
sv^f kaKw TTtt^i Ky- 

rivet T^o(rd/KriQV T«5m{Ji> 
Ui etVToi tSt* np^J^ilKVUfft 
aatpeSif ktw AfcTWC, A|wtuJ, 

<r^ vfuv iv rut hvo^i //«* 

CtlTefji KiU h»4i^t "iVdt. H 
^£^. VfXaV H 'TIVTMfCoykv^. 

i 5^ smf etijiiTi (li, iJi 
uiji?]^ r :7KT4e5t ctTTAbi, 

7i£$t c/^cr^ i/'/w'^r £f Ta 0- 
vinATi (M- 'ieci y^ i'lM- 

hrmi r Tretji^ \v t^ oJ'o- 
fi«t7i r q»* K%i Ahri^s viv 
-ilm 'iwtTK \iyo(jLiVcv td, 
l<yf tt/l< K;t tfjnaan iJtv 
iv ra Iv'fiua.Ti fjtx' *xw- 
^U r Ktti 7B, Airdn KoLi 

cordingly we may offer 
our Petitions in the plu- 
ral Number, do ye afford, 
and do ye beltow Bene- 
fits, and do ye grant, and 
do ye fave, arid if there 
be any parallel Forms to 
be us'd in Prayers, thefe 
do thence appear to be 
unlike Chriftiaa Addref- 
fes. Norcananyoneftiew 
fuch Language in the Scrip- 
tures, as fpoken by any. 
We muft fay therefore 
that Prayer is to be made 
to God alone, the Father 
of the llniverfe ; but not 
without that High Priefl, 
who was ordain'd fuch 
with an Oath by the Fa- 
ther, and of whom 'tis 
faid. He fware and will 
not repent, thou art a 
Priefl; for ever, after the 
Order of A^elcbifedck. The 
Saints therefore return 
Thanks in their Prayers 
to God, through Chrift: 
Jefus, acknowledging his 
Mercies. But then, as he 
that is careful how he 
prays, ought not to pray 
to him who himfelf prays, 
but to him whom our Lord 
Jefus taught us to call 
Father • fo without him 
are we not to offef any 

Primitive Faith. 

^Ofit^Q" a/Ttv T lil T 

<is^<jtlyfi vyuv to, ©iff- 
oxuiii^Ta.TiiKm.V coma ttolV- 

^I'Of/irp 'sfet Xe<ra e«fH- 
Toe 077 xj )) c/rLKMaiA 'Is- 

^iSCUKYiyt. TTU^ T ©£?- 

)y AV/jumv yivo^Vkv 77- 
;&»-;/»? c<;JTt?f, ;i^ (^ip«r. — 
■;7Wf 3 HK i0 i{^ r «'- 
•mvru., 77 f^ ?\.iyfii d' 

/tu) ««, 0£of twt;^'?' 

«Te<C, tf'c 77 gyOO/ V^cJI- 

c!^7d!ycfJLau' Q'zfp (ha. r 

df-yji^H y^ TO) \fe3-Sj >)/M^'' 

7m]^i Yi) KctClvll, iv:)fi- 
^ i'f^i K cOt)", «^>.<* // 

teronomy • we muft fay to him, that the Church 
of Jemfakm is named by the Prophet,, as one 
that is to be Adoi'd by Kings and Queens, which 
Ihould be nurfing Fathers, and nurfing Mothers 

to her.- -Why do we not rather follow hinj 


Prayer to the Father, as 
himfelf (hews plainly,when 
he fays thus, Verily, veri- 
ly I fay unto yoo, if ye ask 
my father any thing, he 
will give it you in. my Name. 
Ask and ye Ihall receive, 
that your joy may be full. 
For^he did not fay. Ask 
me, nor ask the Father 
fimply j but if ye ask the 
Father any thing, he will 
give it you in my Name : 
For until Jefus taught them 
this, no one had asked the 
Father in the Son's Name ; 
and that was true which 
was faid by Jefus ^ Hither- 
to have ye asked nothing 
in my Name ^ and that 
alfo is true. Ask and ye 
fhall receive, that yonr 
joy may be full But if 
anyone, fippofing that he 
ought to pray to Chrifi 
himfelf, and confounding 
himfelf with that Paflage 
that lignifies Adoration to 
him, quotes to us that 
Text, Let all the Angels 
of God adore him ^ which 
is without Controverfie 


76 An Account of the 

that faid. Why callcft thou me Good, there is 
none Good but one, that is God, even the Father ^ 
as fuppofing him to fay. If any one would pray 
to me, he ought to pray to the Father alone, 
to whom I my felf doalfopray. Which Rule do 
you learn from the Holy Scriptures. For we are 
not to pray to that High-Priefl: who is ordain- 
ed for us by the Father, and who has receiv'd 
of the Father to be our Advocate ^ but to pray 
through him, as our High Prieft and Advocate. 


Primitive Faith, 7y 


^ejus Chrifl is in a, ffeculiat feme the Sou, the 
only, the only- begotten, ami the moft be- 
loved Son of God, i. e. a Divine Perfon 
in an extraordinary and fmgular Manner de- 
riv'^d from^ and peculiarly near and dear to 
the Supreme God the father, 

N. B. TJY the extraordinary and fingular Man- 
13 w of the Derivation of the Son from 
the Father, I mean, at the leaft, that he, and he 
only was derivM from the Father dfiijnJjTof, imme- 
diately^ and without the leaft Miniftration of any 
other Being : Which was only true of the Son 
of God. AH the fubordinate Creatures, nay, the 
Blefled Spirit himfelf, being deriv'd indeed o- 
riginally from the Father, but not without the 
Miniftration of the Son ; or, in modern Lan- 
guage, which will bear a true fence in this place, 
proceeding from the Father and the Son^ or rather^ 
from the Father by the Son ; as will hereafter ap- 
pear in due place. I fay, at the leaji^ I mean fo 
much by this Propofition ; not denying but there 
may be fome other extraordinary and Angular Cir- 
cumftances in the original of the Son of God, 
whereby he way be diftinguifh'd from all other 
Beings*, as perchance that the Son was produced 
out of the Sub/lance of bis Father^ while all the In- 
ferior Creatures were created out of nothing ; which 
has been a great Notion in even early Ages; 
or, it may be there may be other differences in 
this Cafe. Yet becaufe I know no fuiEcient Au- 
thority for any fuch like Opinions before Philo- 
fophy came ipto the Church, I look upon them 


Matt. III. 

XII. 18. 


J/f Account of thi 

all as Philofopliical Notions of feme Chriftians, but 
not as parts of the Chriftian Faith, nor proper 
to be inferted into this plain Account of the 
original facred Articles thereof. 

Kau i/» (puvh c;c, ^ b^ And behcid a voice 

^.vav, hkyum, Zvoi ^ from heaven, faying. This 

\\oi [JM, dynTm-nij iv a is my beloved Son, in 

whom I am well pleafed. 

See Mar, I. 11. Luc. III. 

11. ' 

Behold my fervant , 
whom I have chofen ^ my 
beloved, in whom my foul 
is well pleafed. 
llVII. J. 'fcTa (puvi] lit -^ vz<piKy\i Behold a voice out of 
hkyaaa., niii biiv ijof the cloud which faid, This 
' ' ^ ' " is my beloved Son, in 
whom I am pleafed, hear 
ye him. See Mar. IX. 7. 
Luc. IX. 35. 

Having yet therefore 
one Son, his well belov- 
ed, he fent him laft alfo 
7w, ^iydi^j ofTesi'^avv^ unto them, faying, they 
- ''" will reverence my Son. 

I will fend my beloved 

We beheld his glory, 
the glory as of the on- 
ly begotten of the Fa- 

The only begotten Son, 
which is in the bofom of 
the Father, he hath de- 
clared him. 
For God fii loved the 
T xotT^sK, «9E T qo;' awrS ^ wotld that hc gavc his 
ftoya^ow iJhim, h<t m9 ovtl^ begotten Son, thaD 



Luc XX 

joh. I. 14. 

Vid. V. 40, 

♦. |8. 


r. i8. 

T.J 5: 

Vrimitive Faith* 

m^-Muv ^( ctvTvv wi ct" whofoever believeth . ia 

otV9, et^\' 'i)& ^uIm d~ him Ihould not perifh, 

umv. but have everlafting life. 

'o |5 AtH OTr<it>W fic/w But he that believeth 

Kinpi^, ov (Mi mm^'l^v not is condemned already, 

«f 7^ cVofwt r [lovt'puf becaufe he hath not be- 

m r 0a». lievcd in the name of 

the only begotten Son of 


'o mvif *>»TA T^ M^y, The Father loveth the 

3^ mtj/J* JiJi^xjOf' hi 7A Son, and hath given all 

Xi^eJi Avn, ' things into his hand. 

"Otfyi n <//» woy «;t ^ho fpared not his own Rom. 

M^7», d?^* -jsre? W.i Son, but delivered him up VIII. 32. 

Tvviiiud^J TapkJhmavT^p. for "S all. 

'0.:JJ<n^?,/^4.o;^f>ca- , ^°5 ^^ ^^^? "°^ fol-aPet.!. 

;5t>/j ^i*xoA«3.Wm iv- ^°U^ed cunningly devifedi^,.?. 

known unto you the pow- 
er and coming of our Lord 
Jefus Chrifl; ; but were 
eye-witnefles of his Ma- 
jefty. For he received from 
God the Father honour 
and glory, when there 
came fuch a voice to him 
from the excellent glo- 
ry, This is my beloved 
Son, in whom I am well 

In this was manifefted , joj, jy^ 
iytm, TO 0g« c* ifZv, on the love of God towards 9. 
^ vih cLvii -f t^^vci^n «s, that God fent his on- 
dTri^Kuv 5 Qiii «f -f ly begotten Son into the 
HoV'". »w \i\7i^y ^ world that we might live 
^^ through him. 

v/jL^ 'Imctk Xe/r? J)jva,(juv 



An Account of th 

iv. B. The Septuagint almofl: always render 
thac Hebrew Word which correfponds to //ofo-^ilf 
by a-yt-m-iir as for Example, Gen. XXII. 2. 12. 16. 
Jud/. Xf. 34. MS. Alex. Pful. XXII. 20. XXXV. 17. 
Troi. IV. 3. jer, VI. 16. ^w.VIII. 10. Zach.XU. 
10. rid. mjd. Mil 22. Heb. XI. 17- ^^■^. Athanaf, 
Contr. Arum. Orat. IV. §. 29. 

N. B. What this Phrafe, the Son of God, of old 
fignified, fee Vfal. LXXXH. 6. Dan. III. 25. Matt. 
IV. ^-6. XIV. 33- XVI. 13—17. XXI. 37i 58. 
XXVI. 63. XXVll. 40, 42, 43, S4. Mar, tW. 6, 
7. XlV.5i,52. XV. 39. ^«^.I-32. IV. 4T. XXll. 
70. XXIII. 35.47. :Tofc. I. 33-^50- XI. 27. XIX. 
7. XX. 17. ^^. HI. 13. 2(5. IV.2-. 30.Vni. 
37. IX. 20. Xlll. 33. ^om. I. 3,4. Vlll. 29. 32. 
XIV. 10, II, 12. \ Cor. 1.9' Heb.lpcrtotAl.ti. 
III. -5,5. V. <5. VII. 3. X.29. 2 Job. V. 3. 

Tom. I. 
p. 7. 

aa.i «fe< (r», x^ v%v i^' 


Barnab. $. 'I*^ 'srstA/;' 'Inm, ^fc/. 
12. p. 41. S vixii Td ctir9?*'^», *^ S 

fj.i>^Mffi }XyciV on Xe^- 

And when I heard all 
thefe things concerning 
thee, I refolved with my 
felf, that one of thefc two 
was the cafe, either that 
thou art God, who haft 
defcended frocn Heaven, 
and doft thefe things, or 
that thou art the Son of 
God, and fodoft them. 

Behold again Jefus, not 
the Son of Man, bbt the 
Son of God typically ma- 
nifefted in the Flefli, be- 
caufe therefore they would 
be ready to fay, that Ghrift 
is the Son of David^ [the 
Pfalniift] fearing and un- 

'Primitive Faitk 

icoi civ 9w TJiTj i'xPf^^ ^ 

\izszmJ)ov r •in>Mv <tv. ^ 
■za^KtV Aiyi ovn)? 'HaalOi, 

<a:^^V rtUTK (^9r», )^ i- 

Trioi Kiyi ActCiJ^ ctvToy 


TcCriff., « 'TTheiOVCOV. 

«f 'ivA d'j^ynny, fiovov d- 

lo^y r rrAii^, T? Xet- 
fii, 'Kcu eiS tqv x/j- 

(MVo-^^V) cam i^ov. Toy 'opa- 
liiTiwv TmoTTii Krtmoiy tov 
©e^ aJuvup tAjJhKi^ T 

derftanding the Error of 
Sinners, fays. The Lord 
faid unto my Lord, lit 
thou on my right hand un- 
til I make thine Enemies 
thy footftool. And again, 
Efaiab fays thus. The Lord 
faid to my anointed Lord, 
Co^to my Chrifl the Lord, j 
whofe right hand thou 
haft taken hold of, that 
the Nations fhould obey 
him, and I will break the 
power of Kings. See how 
David fpeaks of him as the 
Lord, and the Son of God. 

CWe declare] the God Conffifut. 
and Father of the only be- Apoft. L. 
gotten, and of the Firit- VL C 1 1. 
born of the whole Crea- P' 3^°* 
tion ; one God, the Fa- 
ther of one Son, not of 

I do believe, and am l. vil c 
to be baptized into the4'i.p.38ol 
one unbegotten Being, the 
only true God Alnnigh- 
ty, the Father of Chrifi:.— 
And in the Lord Jefus 
Chrift, his only begoc-^« 
ten Son, the Firft-born 
of every Creature ; who 
was begotten by the 
good Will of the Fa- 
ther before the World 




« 2. p. 599.7©- eii 70 VD i^ytyiv 

aUToV '5 "ZJif? 7tV.V7U9 tUU' 

K. 7. h. 


l.§. 50. p. 

J?t Atcount of the 

TJ: mvirt Ik, r (xyi %v- Who did ft bring all 
things out of nothing into 
Being by thy only begot- 
ten Son ^ but didft bcgec 
him before all Ages, by 
thy Will, thy Power, and 
thy Goodnefs, without any 
Inftrument ^ the only be- 
gotten Son. LSee the like 
Expreffions moft frequent- 
ly in the Conftitutions.l 

From the Majefty of 
the moft hiRh God the Fa- 
ther, and of Jefus Chrift 
his only begotten Son. 
[See the like frequently 
in thefe Epiftles.] 

Bat the Son of God, 
who is called Jefus, altho* 
he had been an ordinary 
Man, yet on account of his 
Wifdom was worthy of 
the Name of the Son of 

God. But if he was 

peculiarly begotten of God, 
out of the ordinary Me- 
thod of Generation, and 
fo was called the Word of 
God, as we have before 
aflerted, let this beelleem- 

Ignat. ad 'j^" (^^/^^^otjiv v^lkn 
Rom. Sa. ©«» ■m'^os, Jtj 'lii(r» Xe«- 
lutat. p. 

KZ'p/J^©-i ei }y Koivcoi 
y/ovov dVfifwx^, J)d av- 
(piav d|/©- Cioi 0sg Afc~ 

yc'^j7)^ avTov l^ ©«» as- 

'i;a viMV, TBI? 'tov 'Ep.. 

ed an Event common to yo'u alfo, who fay 
that Mrcury was an Angelick Word fent from' 


'iMbS Xeisv; (Ay©- ///. 

Ui VtOi T« ©gcj yi-^- 

Jefus Chrift alone was 
properly by Generation 
the Son of God. , 


Frimitive taith, g^ 

*l8=r^o/ %v vynazl/Aooi The Jews then fuppo- §. 83. p. 
fing that the Father of the '". '23. 
Univerfe always fpake to 
Mofes -^ whereas he that 
fpake to him was the Son 
of God, who is alfocall'd 
an Angel, andan Apoftle, 
they are jultly cenfur'd 
both by the prophecick 
Spirit, and by Chrift him- 
felf, that they neither know 
the Father nor the Son. For 
they that fay the Son is 
the Father are cenfur*d as 
not underftanding the Fa- 
ther, nor knowing that 
the Father of the Univerfe 
has a Son. 

But his Son, who alone Apol. ir. 
is properly caird his Son. §.6. p. 13, 

The Father of the Uni- Dialog, 
verfe has one only begot»-rtsm 
ten. He is properly that Tryph. 
Word and Power which P- 33^' 
is begotten by him. 

If ye had underftoodp. jsSv 
thofe things that were fpo- 
ken by the Prophets, ye 
would not have dsny'd hira^ 
to be God, the Son of the 
only, and unbegotten, and 
ineffable God. 

Him who by the will of p. 35^, 
God is God, his Son and 
Meffenger.— Chrift being 
Lord and God, becaufehe 
was the Son of God. . i 

G 2 

AH r irajViPcf. r o\uv 
MhetKntf.'iveu ra M<y<7'«, r 
KAMd'dM]©- ajjm OVJ&- 

KCUCOi ihiy^v'^ K) J)ai Til 

Ji cumi tk Xe^rs, «$ are 

70V 'TTAli^i %TZ TOV VtOV 

tyvcoo'duf. 01 ^ rov viov 
vrarri^. (paiffxovTii Vt), g- 

Vioi 7a TcC^i r oKuV ■}!' 

'O 3 vtoi cMeiva, o f/.a' 

liovo'^ni j<5 h Tw 

Tct^i 7 oKuv' »T©" icf/<yf 
c/f CW7Z A.OQ/©- y^ J)jVCt' 

a.v o'^i'i^vii^ uv7Qy Vt) 

Tli ^ dl'ptlTii ©SB VIOV' 

Imv'i )y &iOV OPTUy VloV 

eiQ- cov Q Xe/fD5, }^ &iQp 

§4 An Account of the 
Tren. LI. Taj^ 'Wff« \vct For '^ohn preached one 

L. III. C. ^dhuc etiam & mul- 

only begotten Chrift. — ■ 
That he was the Son of 
God ^ that he was the on- 
ly begotten, <bx. 

Nay, it was ftill harder. 

[z P 21^ to diiYtus er at ^uemho' that he whom they had 

7ninem viderant Judaic feen as a Man, and faften- 

& cruci affixerant^ an- ed to the Crofs, fhould be 

nunciari hunc ejfs fili- preached as the Son of 

urn Dei, aternum ip- 

forum Regem. 
L. V. C. Etenim Unus Fili- qui voluntatem Fa- 

tris perfecit. Q£f alibi 

pajjim apud antiquijji' 

mos Patres.'] 

God, their eternal King. 

There is but one Son, 
who folfill'd the Will of 
his Father. £ So 'tis alFo 
very frequently in the moll 
ancient Fathers. ] 


Frimhive Faith, 



"jefus Chriftlis truly Cod andhovA ; he is real- 
ly^ by the Afpotntivent of the Father^ our 
God, W our Lord \ our King, and our 

TO cVOfMt. 


THey fhall call his .\fttt. I. 
name Emmanuel -^j. 
which is, being interpre- 
ted, God with lis. See 
JJa.VW. 14. 

He faich unto them,xxil. 45, 
How then doth David in44>45. 
Spirit call him Lord, fay- 
ing, The Lord faid unto 
my Lord, Sit thou on my 
right hand, until I make 
thine enemies thy foot- 
ftool. If then David call 


Aiy^ a.vTo'if, 7m? h 
AaCiS' iv <ry<dffMiTi yJexoy 
cLVTov na.Kei 5 ^JiyoVy tiTnv 
xjuetQ- Tco xjueia /««, 

'C'm>7niJ)ov r tcoIo-v ffn ; £/ 
Zv AdCiS' yaK^ avTov 

xjueiov, Tra? viof clutoZ J"'ini Lord, how is he 
'^, his Son ? See Mar. 

35, 37. Luc. XX. 42, 43, 

And whence is this to Luc. 1. 4j; 
me, that the Mother of 
my Lord fhould come to 
me ? 

In the beginning wasjoh. I.r: 
the Word, and the Word 
was v;ith God ^ and the 
Word was God. 
Of God with and without an Article, See San^ 
di'As Interpretac. Paradox, upon this Verfe. 

lieu Tti'^v (xot TdTO, 'lyi 

y^ \oy©- i)'^ <rsi^i Tot' 
&iOP' }y 0£©- »Tc Ao- 

G 3 


^6 An Account of the 

XX. 28. K«} «^)t?«a« Qu^AAi And Thomas anfwered 
;(^ iimv ctvTa, wet©- and faid unto him. My 
l/.is, ^ Gioi y.ii. Lord, and my God. 

INote, Our Saviour never call'd himfelf God 
, • while he was on Earth ; neither did his Difciples 
call him fo till after his Refurredion, and firit 
Afcenfion ^ this being the firft Inftance of it.] 

ctK©' ^l<r^.ii\ on Kvexof 

But he faid. The Lord 
faid unto my Lord, Sit 
thou on my right hand, 
until I make thine ene- 
mies thy footftool. Let 
all the houfe of If- 
rael therefore know af- 
furedly, that God hath 
made that fame Jefus whom 
ye crucified, both Lord 
and Chrift. 

Through Jefus Chrift. 
He is Lord of all. 

Who being in the form 
of God, did not alTume to 
be equal [or, like] to God, 
but made himfelf of no 
reputation, &c, 

vid.Eu^ . -^. ^. The Import of thefe Words, accord- 
feb.Contra ^^^^ to the knowu fence of the Greek Phrafe, 
Marcel- u^TciyM i]y>U^i^ in the Profane Language Cfor 

Tbeoiof ^^^ ^"^^^ Signification of T- 0.,;^ in the Septua- 
L,l.C.2o.S^"^,o and fromthe d?^' in the latter part of the 
§, 9, ,0. Pallage, is plamly this, that Jefus Chrifl: being be- 
p.94,9$. fore the World, or atleaft before his Incarnation 
in the Form of 6W, or, of a Cod, in great Power 
^ and 

X. 3$. 

Philip, ir 

■•y^v^ iK (l(>'!rciy(j(2v Yiyn- 

OTCTD TO f?) lOTi ©fW, <:4^\' 
idJJTuV luAVUCn^ K' T. A. 

Primitive Faith. Sj 

sad Authority with his Father , did not sfTame 
or lay claim to any equality or likmefs to God^ or 
to a God^ to the Continuance or Increafe of that 
his Divine Dignity or Glory ; hut^ on the con- 
trary, humbled himfelf fo low as to become Man, 
and die for us. This, in the main, is fo clear, 
that the befl; defenders of the Ciiurch againfl: the 
Socinians^ are forc'd to fori'ake in part the vulgar 
Expofition, and to embrace it ^ fuch 

as Archbilhop Tillotfon^ Bifhop-tfwV, Tillot. Seim Fol. Serm. 
and Dr. Whitby, and the Context F/^^J'^r'* ^?'k R'/ 
and Coherence do fo certainly and ^ 3. p 85. vvhitby in Lnc. 
neceflarily require this Expclition, orig. in Gen. p. 7. Sc 
that it mall be a more than ordina- 23. in Jobn. Gr. p. 34, 
ry degree of Prejudice that at that M5> 4'3- Bid! Contra Sa- 
time of Day can refufe it 5 efpccially *"'"• J^"?* J; "°'"^ ^7° 

r t >> 1 • • 11 r - p. 630. Advr. Eunom.Tom. 

fince the Cneh originally fo ex- \^^ ^ ,„7 ^^ Vera Fide, 
pounded it.alfo. Nor does there ap- p 254. Phxbad. p. no;. 
pear anciently any other Expofition, 
even among the Latins, whofe vulgar Tranflation yet 
has occafion^d the common interpretation ; accord- 
ingly the Judicious Author of the Book afcrib'd to 
Novatian, in almoft the intire \ 7th Chapter of hj^ 
Book de Trinitate, foon after the middle of the third 
Century, infills largely upon it : and Pbabadius in 
the fourth Century, even in writing againft the 
Brians, has the very fame Expofition. 

N. B. This being the only pretended Text which 
looks, at firft view, in our common Verfions, as 
favouring the Son's . qw^z//// to the Father, than 
ftrange and modern Dodlrine muft vamfh with 
that falfe Interpretation. 

"Ovlv^ojurw H^ront^Twiv Fot in him dwellethColof. IL 

n TKiiiaua,. r^ esoTnlG- all the fulnefs of the5>^°' 

aafietvyjf. )^%^h ewTco Godhead bodily, _ and ye 

'm7rh)i§»/uS^o{' h '^v « are compleat in hira, who 

G 4. 'VJk<p&h^ 


An Account of the 

is the head of all princi- 
pality and power. 

I Tim. 
III. 16. 


tra/>;a, k. t. h. 

cI^Haia^ [tmv to tA«- 

fufjut. -^ Oiovil©; the 

fulnefs of Divine Power and Authority^ deriv'd from 

the Father, Bom. L 20.] 

'^''' '""''" "■' ' And without controver- 

fie great is the myftery of 
Godlinefs : God wasma- 
nifefted in the flefh, 

But unto the Son he 
faith, Thy throne, O God, 
is for ever and ever. The 
fcepter of thy kingdom is 
a right fcepter. Thou 
haft loved righteoufnefs, 
and hated iniquity 5 there- 
fore God, thy God hath 
anointed thee with the oil 
of gladnefs above thy fel- 
lows, Pfal. XLV. 7. 

I am Alpha and Omega, 
the firft and the laft, &c. 

3 r wVy 6^'- 

ruavct T cuva@-. pdCJ'©- 

^sUTtKeicJLi en. riyxTncmi J)' 
Kcuomvlxi, ^ ifJcmo-Oi d- 

Oioi, Qi'oS ffK 'ihc/jov 

Apoc. I. -.^^f «> ^' ^ ^ ^° ^'^ 

N. B. That when the like Expreffions 
are us'd of the Father.^ v. 8. a diftinguifhing E- 
pithet is added, Tctcycxe^tTO'f, the Almighty ^ but 
is here omitted, when reterr'd to the Son^ accord- 
ing to the conllant ftyle in thofe Days. But as 
to our Saviour's Divine Power and Knowledge, 
which qualified him to be our God, and Lord, and 
King, and Judge, they will be eftablifb'd under 
the next Article. 

Specifeg. ^'^ '^ OaJ'J'cuQ- zimv, 
Tom. I. Kvf/©" "/^-^^ ^ ®-''^ 

p. 10. 'ItltTVVi Xf/?55 TO ,d^i\i1- 

And Thaddeusfaid, our 
Lord and God Jefus Chrift 
fulfilled the will of bis 


'Avdidai >S Kt/p/©- «4 

\iet ^ ii'^yaVj ToV c7n 

«? ewToVeifiKicif, 77 mc^- 
yvof^hiav 050' h> crapyj 


^AAh'pol, OVTTtli (ht »- ■ 

Xp/scu, »f -oei ©50V, fijf 

Et ad hoc Dominm 
fujlimit pati pro ani- 
mci nojlra^ cum fit 
Orh'vs Terrarum Domi- 
mtSj cut dixit die Z forte 

Primitive Faith. 

Father ^ and when he had 
fulfilled it he was received 
up unto his Father. 


For the Lord will raifereftam. 
up out of Levi an Higb-Sym.SpI- 
prieH:, and out of Judah cil §. 7. 
a King, God and Man. P* '57- 

Until the coming of thejud,§.22. 
God of righteoufnefs. p. 187. 

He will fave Ifrael, and Afer.§.7. 
all the Gentiles, being God,?- 22?. 
putting on the appearance 
of a Man. 

Adoring the King of the g,^- ^ ,^. 
Heavens, who is to ap-p. 251. 
pear upon earth in the 
form of humane infirmity. 

And the Lord in 

the firft place will judge 
Ifrael, even for the in- 
juftice towards him-* 
felf •, becaufe they have 
not believ'd in God, when 
he came among them in 
the fiefli to be their de- 
liverer. See Crete's Notes, 

P-. 3S8, 359. 

Brethren, we ought CleinEp.i 
to think fo of JefusS f'P»84. 
Chrifl: as of God, as 
of the judge of the quick 
and dead. 

And on this account the gamab 
Lord endured to fufFer for Epift. §. ^ 
our foul, who is the Lord p- 60, 61. 
of the whole earth : to 
whom God faid, before 


An Account of the 

Apoft, L. 
I. C I. 
L. II. C. 


Df«j3 anXe Conflituti' 
onem feculi, Faciamus 
horainem ad imagi- 
nem & fimilitudineni 

C7\icti y^ Oi«y )i/j^/0 'I«- 

~ 9- 


17. p. 288." 

Xfms fjt.ovo-j!/jii{ ©£5f« 



L. VIT. C. 


'O arm^etKOi cm yni 
. "Ifimvv roi> Xp/?i5f an av- 

apSpcoTniVy ©'.of cyTtt ho- 

y>Vy :tj AV^pa-SDP' ■ 

Gtoi KvpiG- cmKptXiVili 

the creatioa of the world. 
Let us mah Man after our 
image and lihenefs. See an- 
other Paflage of Barmbas^ 

Pleafe Chrift, who is our 
God in all things. 

God the Word. [See 
the fame Expreflion fre- 
quently elfe where.") 

This Jefus, O ye Bifhops, 
our Saviour, our King, 
and our God, ought to be 
fet before you as your 
pattern. See C. 2$. 29, 
30,31. p. 235, 237, 238. 
242, 243. L. VIII. C. 5. 
p. 391,392. C.u.p.3p8. 

Chrift the only be- 
gotten God. See C ly. 
p. 289. L.V.C. i(J. p. 321. 
L. VII. C. 43. p. 380; 

Both Ez,ekiel and the 
following Prophets affirm, 
every where, that he is the 
Chriit, the Lord, the King, 
the Judge, the Lawgiver, 
the Angel of the Father, 
the only begotten God. 
See L. VLC. 11. p. 339, 

Who did fend upon 
Earth Jefus thy Chriit, to 
converfe among Men as a 
Man, when he was God 
the Word, and Man— God 
the Lord who was mani- 

Primitive Faith' 


'El' tI> ^<n\ii<f. nv Xp/- 

S%D' (7«, Toy 0sOU OTtCTMf 

'^Ek aji©-. %ti Kt/'p/©-, 
f AC 0SCU Titjiif ovKoyn- 

^ y7ii e/pwH* cv rtVOpc»- 

TTO/f IvJhKAa. KSdlVii TU 
urn AaC'iJ^- cvAo^/Dfiil'©- 
Ipyo^.V©- iv ovouecv Ku- 

fla, ©£0< KJp/©-, ;>9 £775- 

9etV i;|C«r* aa-oA/vd kv rols 

Ko'p/oc n//^^ 0£oy 'linmvv 

TOP Xf/S^V, 

'O Ki/p/©- viJT^ iy Oioi 

avTov Veto), }y avro{ kv 

Thou hafl fent CbriftC j8. p. 

among Men, as a Man, 378. 

being the only begottea 

God. See L. VIII. C. 12. 

p. 399,402, 

In the kingdom of thy^ viil 

Chrifl:, the God of every ci n. * 

fenfible and intelligent 404. 

Nature, our King. 
There is one that isi^y, 

holy, there is one Lord, 
one Jefus Chrift, blefled 
for ever, to the Glory of 
God the Father. Amen, 
Glory to God in the high- 
eft, and on Earth peace^ 
good Will towrards Men^ 
Hofanna to the Son of Da- 
vid. Blefled be he ,that 
coraeth in the Name of 
the Lord, being our God, 
and Lord who appeared 
unto us. Hofanna in the 
higheft. See C. 1 5. p. 40^. 

We have alfo a Ph y fi- Ignaf. ad 
cian, our Lord [and God] Eph §. 7. 
Jefus Chrift. [The word ''• ^^• 
God is wanting in the old 
Latin Verfion.] 

Our Lord and God Je ii^.p-sj. 

fusCbrift. That we 

may be his Temples, and 
he may be in us our God. 
[whether the lafl; Pafiage 
belongs to the Father or 
the Son, is uncertain.] 



5- 1 9- p. $4- 


Ad Mdg- 
nef. §. 6. 

Ad Trail. 
S-io. p.'^p, 
Ad Rom. 
Praef. p. 
$. 6. p. 76. 

Ad Philad. 
§. 4. p. 80. 

Ad Smyrn 
$■ ?. p- 89, 

Ad Poly- 
carp. §. 3. 

§.8. ps8. 

Ad Tarf 

Ad Anti- 
rch. §. 3. 
p. 110. 

An Account of the 

God, appearing as a 
Man, and a Man work- 
ing Wonders as God. 

JefusChrift, whois blef- 
fed for ever. 

He was God the Word. 
See ad Trail. §. i o. p. 6§. 
ad Philad. §. 6. p. 82, 83. ad Smyrn. §. i. p. 85. 
ad Tarf. §. 4. p. 106. §. 5. p. 107. ad Antioch. §. 4. 
p. 110. 
'Ai/rtsa 03of, K. T. A. Arife, O God, ^c. 
'Ih(75o xp/scC, r ©sou Jefus Chrilt our God 
and Saviour. 

Permit me to imitate 
the Paflion of Chrift my 

One only-begotten Son, 
God the Word, and 

Biafphemes my Lord, 
not owning him to be 
God, bearing fleih about 

Him that was impaffible, 
as being God. 

In our God Jefus Chrilt. 

0sou ui dv^ftti-7r\s ^eu- 
f oftlcs, ;^ a.v^f^7r\i w{ Qiov 

'luavvi Xe/fOf, i ovAfi- 
yMToi «'< 75f\7 euavas. 
"^nv h'oyQ- ®tU. 

K. T. \. 

Vf) m&*: Xp/s^y t Biov 

' Eli {JLovo-pm i|of, Qiof 
hoy©-, ;i^ i*c9p«T©-. 

'El' Ob« 



"hcl ToV XeiSCf "loOi an- 
TOpct //«. ^} 0£o|/. 

So I may but fee Chrift, 
my Saviour and i^God. 
His Name is called 
the Angel of his greac 
Council, the Wonder- 
ful, the Counfellor, the 
God, the Strong, the 


Primitive Faith, 

K. T. A. 

"OvTuS K^ Tov cdaviov 

ttVTDv lifict }y MJpioV -vJajD 
Tiv djia <7rvJL'fMJQ- naKii" 
fjSiJQV ©go? ^J iv dxfo' 
Cv^cf. 'pYiai^ gcA»A«. — 
^ Xp/90f ^a(riAdi\, }y h. 

6©-, }^ '^cuJlov yivVaf^Uov^ 

Toif, ilia, iii igpov etJ'sp 
pJA<V©', ^ mA/P <&^" 

aiuvtov T ^ctaiKiioM i-^^v 

KuflpVK^^ K. T. A. 

•mpX'^^3 ©2o»' oI/Tet, -ansy 
aidyuv 70VT0V rop Xpisvv, 

K. T. A. 'idv &5. 


Tou r oA<yf', ©so J ft^f, 

». T. A. 


Whofoever therefore §.5. p.i la: 
preaches, that there is but 
one God alone, in fuch a 
manner as to take away 
the Divinity of Chrift:, 
he is a Devil, and the 
Enemy of all Righteoufnefs, 

Who being the firft-Juft. Apol. 
born Word of God, is him- '• ^ «3. 
felf alfoGod. P-'M- 

And fo God declar'd, Dy^_ 
that he who by the Holy cum 
Ghoft is ft y I'd his eternal Trypb. p. 
Prieft and Lord, fhould^^'.^J^. 
be over them of the Un- ^53- 

circumcifion. . For 

Chrift is preached as a 
King, and a Prieft,and God, 
and Lord, and an Angel, 
and a Man, and a General 
of an Hoft, and a Stone, 
and a Child born, and 
made firll paflible, and 
then returning into Hea- 
ven, and coming again 
with Glory, and having 
aa eternal Kingdom, &€. 

In that you fay, that 
Chrift did pre-exift, be- p. 257. 
ing God, before the 

World began, 6'f.—. 

If I cannot demonftrate, 
that he did pre-exift being 
the Son of the maker of 
the Univerfc, and God, 



Aft Account of the 

p. 297. 


p. 340. 

p. 354... 



spud Cave 



Part II. p. 


fxl/jjvav, on &(?St/? 7^ 

'AC'VA/J. <^i T» S'fVl Til 

M:<//«?p« ©£o« — 077 e?i 39 
A«^, ;t. T. A. 

;i^ eti'Sp'i'TT-©', 3^ ri«yp»- 

Kcu Qiov auTzv isr^ii- 
Txip^VTU, KiyHi, ^ }(p T 
^aKhuu T 028 <rapK0'7ni})~ 
^ij'Ttt ojj-nv hkyeii, J)d -^ 

5^f, 08^5 «»') tiJi i\Oi 
©68, ^. T. A. 

"O77 ;i9 ©Eo;' 'T- Xs(. 
JiS'eriK^, Jt.T.A. 

*Q? hcTt //ict (ipdyKn 
roii vkV 'iyy(nv, V^ iov [J^ to' 

^o/w therefore, the 
blefled and faithful Ser- 
vant of God,rignified,that 
the God who was feen by 
Abraham at the Oak of 
Mambre. That one dif- 
ferent from the maimer of 
the Univerfe, both is, and 
is called God and Lord, 
who is alfo called an An- 
gel, ^c. 

Whence it is plainly 
demonftrated , that this 
fame crucified Perfon is 
preached as God, and 
Man, and crucified, and 

And thou fay eft, that he 
is a prc-exilling God • 
and thou fay'ft he was 
incarnate, according to the 
Counfel of. God •, and was 
born a Man of the Vir- 
gin. " 

[_ Joflma^ the Son of 
Nun'] indeed gave them 
only a temporary inheri- 
tance, as not being Chriflr, 
the God, nor the Son of 
God, &c. 

And that he calls 
Chrifl God, is demon- 
Itrated by many Argu- 
ments, &c. 

So that there is no nc- 
ceffity from the Works he 
did after his Baptifm to 
prove to underftanding 

Frimithe Faith, 

^dvm^v <? Nl^^j/ff cLvn, Perfons that he had real- 
ly, and not only in ap- 
pearance, a Soul and a 
Body, which are parts of 
our humane Nature. For, 
fays he, The Works of 
Chrifl: after his Baptifm, 
and efpecially his Miracles, 
declar'd and fully prov'd 
to the World his Divi- 
nity conceal'd in Fkfb. 
For himfelf being at the 
fame time God, and a per- 
fect Man, he fully prov'd 
to us the Exiflence of his 
two Natures: his Divinity, 
by thofe Miracles which 
he wrought in the three 
Years after his Baptifm; 
and his Humanity in thofe 
thirty Years which were 
before his Baptifm ; where- 
in, by his Infirmity as to 
the Flefb, he conceal'd the 
ligns of his Divinity^ altho* 
he was truly God before 
the World began. 
We are not mad, O ye 


TEt jB ^ -TO (ictTifta-fMy 

(xeia. r ayra MKfVfif^lw 

^ ay, 0|W»7B x} a.vdf6}- 
rr©- Ti^eiQ-i o aVTVi, to.S 

VfMv' r p^ Qi'oTJijcf. avn 
■no, 7« {^ 70 ^d-^ta-fM' 

Toii Tetdyjivlac. x^gvoh rcii 
^ ?^ p^A:7iifffM]©-' iV 

0a,^y^, dvdxfvCz to. cm- 
[jLeia. "^ avTov Bili^Q; 
KsuTu^ ©so? dhn^i w£?- 

Tityyif^o/^, QioV \» dp" 

©S» TTKpvmi, K. T. A. 
KVOO) fifJIMV, )^ ©5W, }^ 

Creeks^ nor do we trifle 
when we declare tiiat God 
was in the Form of a 

For the Word being 
God, and begotten of God, 

That to Chrifl Jefus our 
Lord, and God, and Sa- 
viour, and King, accord- 

Tatian. $. 

ad AutQ- 
lyc. L. II. 
p. loo. 
Iren. L. L 
C 2. p.4f . 

g6 Aft Account of th 

i7r>i^.via)Vi yy cmyeieov, ^ 

L III.C. Et hoc fine compa- 
S. p. zii' ratione fecit -^ ut non 
cemparetur Domino fer- 
vm^ apojlata exijlens. 
Non enim tantum Hic^ 
fed nee tjuicquam ex his 
qua conjlituta junt^ & 
in fubjehione funt^ com- 
parabitLir f^erbo Dei^ per 
quern fada funt omnia^ 
qui eft Deminus noftcr 
Jefi^ ChriftHij &c. 

c. 10. p; 

j4iiYum vera quoni- 
am Rtx, cujus regni 
finis non eft. Thus, 
veroy quoniam Deits^ 
qui & notns in Judasa 
t'af^us eft, & mani- 
f eft us evs qui non qua- 

rebant eum. ^-^Sed 

Verhum Dei^ qui eft 
falvator omniunty & 
Dominator coeli & ter- 
ra^ &c. 

ing to the good Pleafure 
of the invifible Father, e- 
very Knee may bow, of 
things in Heaven, and 
things on Earth, and things 
under the Earthy and that 
every Tongue may confefs 
to him, and he may dif- 
pence righteous Judgment 
to all. Seealfo L.III. C.5. 
p. 208, &c. 

And this he Qhe Devil] 
did without being com- 
par'd to him ; that the 
Servant may not be com- 
par'd to his Mafter^ be- 
ing an Apoftate. For 'tis 
not only he, but no Being 
in the Creation, and in 
Subjcdion is there which 
can be compar'd to the 
Word of God, by whom 
all things were made, who 
is our Lord Jefus Chrift, 

[They ofFer'd] Gold, be- 
caufe he was a King, of 
rvhofe Kingdom there is no 
end. Frankincenfe, becaufe 
he is God, who in Jury 
was made knorvn^ and ma- 
nifefted to them who 
fought him not.— But the 
Word of God, who is 
the Saviour of ail Men, 
the Ruler of Heaven and 
Earth, &c. 


Frimitive Faith, 


77K nAaru «^ XX) e^®- r 
•TTcivTioVy )^ ^U(ri\Mi, )y 

<z& CO qui eft omnium 
Deus accipiens potefta- 

Cum fit ipfe falva- 
tor eorum qui fdvan- 
tur^ & Dominus eorum 
qui\ funt fuh Domimo, 
& Deus eorum qu<£ 
conftituta funt. 

Et bene qui dixit ip- 
fum immcnfum Patrem 
in Filio menfuratum • 
menfura emm Patris 
Filius^ quoniam capit 

Invifibile etenim Ft- 
Hi Pater^ vifibik au- 
tern Patris Filius. Et 
propter hoc omnesChri- 
fiiani loquebantur^ pra^ 
fente eo^ & Deum no- 
minabant. Sed & Dee- 
mones videnta Filium 
dicebant^Sc'imvis te quia 
es Sandtus Dei, & 
tentans Diabolus videns 
eum dicebat^ Si tu es 

Filius Dei. V- 

nus & idem^ omnia 
fubjiciente ei Patre^ & 
ab omnibus accipiens te- 
Jlimonium , quoniam 
vere Homo, & quo- 
niam vere Deus. 

He that fufFered under C 12. p. 
Pontius Pilate, he is Lord* 29* 
of all, and King, and Gcd, 
and Judge ^ receiving his 
Power from him that 
is the God of the Uni- 

Seeing he is the Savi- c. i8.p. 
our of thofe that are fav'd,»42. 
and the Lord of thofe 
that are under Dominion, 
and the God of thofe 
things that are created. 

He faid well who af- l iv c. 
firmed, that the immenfesi p.281. 
Father is meafured in the 
Son. For the Son is the 
meafure of the Father, be- 
caufe he comprehends him. 

The Father is what isc. 14. p. 
invifible of the Son; and 301,^02. 
the Son is what is vifible 
of the Father. 'And on this 
account all Chriftians fpake 
thus when he was prefent, 
and named him God. Nay, 
even the Vamons^ when 
they faw the Son, faid. 
We know thee, who thou 
art, the Holy One of God. 
And the Devil, at his 
Temptation, when he faw 
him, faid. If thou be the 

Son of God. One 

and the fime Perfon (the 
Father putting all things 
under him) receives Te- 
ftimony fiooi ail fort?, 
H tbac 

q8 An Account of the 

that He is truly Man, and that he is truly God. See 


L. V. C ^ P^^^c potefiatem Receiving from the Fa- 

ij.p,^26.remiffionis peccatorum ther the Power of the Re- 

accipiens^ quomam Ho- miflion of Sins, becaufe he 

mo, & (juaniam Deus. is Man, and becaufe he is 


N. B. If any one be inclined to think, that the 
hare Name of God^ or of a God^ (for all the pecu- 
liar Epithets and Characters of the Supreme God 
are every where molt induftrioufly avoided in all 
Antiquity) fo frequently afcrib'd to our bleffed 
Saviour, does imply him to be of the fame Sub- 
llance, Majeltv, and Glory with the Supreme God 
the Father^ 1 fliall dcfue him but to perufe and con- 
fider the following Texts and Teftimonies, be- 
longing to this Matter •, and if then he ftill per- 
fifts in his Opinion, I muft give him leave to en- 
joy it without diilurbance. 

Gen.111.5. ^^ ^^^^ ^^ ^^ Gods, knowing good and evil. 
Ex. IV. '^^°" ^"^^ ^^ ^^ ^^^f" infteadof God. 
16* And the Lord faid unto Mofes, See I have made 

VII. I. thee a God unto Pharaoh ^ and Aaron thy bro- 
ther fiiall be thy prophet. 

XXI. 6. Then his- mafter fhall bring him to the judges. 

Qo the Gods, in the Original.] 

XXII. 28. Thou fhak not revile the Gods, norcurfe the 

Ruler of thy people. 
Deut. X. The Lord your God is God of Gods, and Lord 
X7. of Lords. 

joih. The Lord God of Gods, the Lord God of Gods, 

Pf.vni.5. For thou haft made him a little lower thaa 

the Angels, [than the Gods, in the Original.] 


Primitive laith. 


God ftandeth in the congregation of the mighty ;LXXxrr. 

he judgeth among the Gods.. 1 have faid ^■^' 

ye are Gods, and all of you are the children of 
the moft high : But ye nmll die like Men, and fall 
like one of the Princes. 

Worfhip him all ye Gods. xcvii.7. 

For I know that the Lord is great, and thatcxxxv. 
our Lord is above all Gods. t. 

I will praife thee with my whole heart ; before csxxviii. 
the Gods will I Ting praif*unto thee. Compare'- 

The houfc of David (hall be as God, as the An- ^Jjh 
gel of the Lord before them. 

Jefus anfwered them, Is job. x. 
it not written in your Law, 34, i j. 
I faid ye are Gods? Jf he 
called them Gods unto 
whom the Word of God 
came, <b'c. 

And when the people ^^ ^^j^^ 
faw what Paul had done,,,, 
they lift up their voices, 
faying in the fpeech of 
Lycaonia, The Gods are 
come down to us in the 
likenefs of Men. 

They changed their XXVIII- 
minds, and faid, that he<^- 
was a God. 

For tho' there be that , q^^^ 
are called Gods, whether viii, y. 
in heaven or on earth j ( as 
there be Gods many, and 
Lords many, ) ^c. 

In whom the God of 2. Cor- 
this world hath blinded, *V. 4. 

H 2 '<^ 

rffi v'ofXa VfM/f S^<» 5./7rt, 
T 05K SJ^J'STO, X. T. A.. ,^ 

hmitxnv Ilctv^®-, i'^rn- 
^v r ipuvbjj 'euntSv Avkao- 
vi^, hiyivlii, ot ^01 0- 

Qiov Aunv Vt). 

tin ^ <? yns* «<r«^ eiai 

X, T. A. 

VQ" TilTi f7VM«<'*i ^' '"'• ^' 


2 Thef. 
II 4. 

An Account of the 

L. II C. 

'0 ©i'oi. 

Audi verba Conjlu 
tutionum j^pojlolicarum 

Who oppofeth and exalt- 
eth himfelf above all that 
is called God, or that is 
worlhipped. So that he 
as God, fitteth in the tem- 
ple of God, ihewing him- 
felf that he is God. 

Hear the expreji Words 
of the Cenftitutions. QThe 
difertiffima! ^ icm9 Bifhop] is next after God, 
your earchly God, who 
has a right to be honour- 
ed by you. For concern- 
ing him, and fuch as he, 
it is that God pronounces, 
/ have [aid, ye are Gods j 
and ye are all Children of the 
niofl High ; and, Thou (halt 
not fpeak evil cf the Gods. 
For, let the Bilhops pre- 
fide over you as one ho- 
noured with the Authority 
of God, which he is to 
exercife over the Clergy, 
and by which he is to go- 
vern all the People. 

And again. For if Aa- 
ron becaufe he declar'd to 
Pharaoh the Words of God 
from A^ofes^ is call'd an 
Prophet; and Mofes him- 
felf is call'd a God to Pha- 
raoh, on account of his be- 
ing at once a Ring and a 
High Prieft ^ as God fays 
to him, / have made thee 
a Cod to Pharaoh, and Aa- 

yei@- 02 Of, f/:p ©iov oi 
o^ei^ -t 'TTAf v/Jf/J vy.7}i 
ei/TnktweV. ticji "yi 7"«T«, 
it) 7^ 6/Miiuv 'cu/m ©«of 

0g«f « y^yj/Koyii(j-^:i J^) 

C. 29. p. 'E' ;'^ 'Acteuv i-Tre^/a 
241. i'lyy As 71^ ict^uu <^J^ 

'ri^eing. en tt,^ i>ct.^.u, iy 
Irfiu cr» -s^ipwTj/f * o')cin ^ 

Primitive Faith. 


VOfjLiavTiy )y (o( 0saf n- 

Aufculta^ ergo^ ait 
Tetrtis^ ut Jcicvs prima 
<jUod etiamfi multi funt 
Dti^ w dicvs^ Jud^onim 
Deo fubditi funt ^ cui 
rieque aqualis quipjuam^ 
neque major ejje potc/l : 
fcriptum ejl enim quod 
ita dtcat ad Jud^os 
Moyfes Propheta, Do- 
minus Deus vefter hie 
eft Deus Deorum, & 
Dominus Doraino- 
lum, Deus magnus^ 
ita^ etiamft trulti funt 
qui dicuntur Dii^ untis 
cfl tamen major omni- 
um^ Jud<£orum Deus^ 
qui & Deorum Deus 
di&ns ejl. Neqiic e- 
nim quicunqiie didus 
fucrit Dms^ cominuo 
Dais efi. Denique^ &■ 
Moyfts Deus dicitur 
Pharaonis .* & certum 
efi eum homimmfuijje : 
& Judices Dii appel- 
lati funt • 6* conftat eos 
fuijje mortaks : Si- 
rnulacra quoque Gen- 
tium Dii apptUantur^ cr 

ron thy brother (hall he thy 
Prophet^ wiiy do ye not 
alfo efteem tiie Mediators 
of the Word to be Pro- 
phets, and reverence them 
as Gcds ? 

Hearken therefore, fays, Rccngn. 
Peter^ that thou mayft '-•^^- ^• 
know in the firfi; place, "* ''^^^" 
that altho' there be many ^',j^ * 
Gods, as thou rayfl:,.they 
are rubje(ft to the God of 
the Jervi-^ to whom no one 
can be equal, much lefs 
greater: For it is written, 
that Mofes the Prophet 
fpake thus to the Jews^ 
The Lord your God he is 
God of Gods^ and Lord of 
LMrds^ the great God. Ac- 
cordingly, akho' there be 
many which are call'd 
Gods, yet is there one 
greater than all of thbm, 
the God of the Jews ^ who 
is alio Hyl'd Godof Gods. 
For every one that is fty- 
led God, is not prefently 
God. Laflly, even Mofes 
is called the God of Pha- 
raoh^ and yet it is certain, 
he was but a M.m, judges 
alfo are ftyTd Gods ^ and 
yet 'tis evident, that they 
are mortal Men. The I- 
dols of the Heathen are 
called Gods^ and yet we 
H 3 ommi 

I02 An Account of the 

omnes fciniHs quia . all kaow they do not really 

mn funt. Tribus 

igitur modis Deus quit 
dicitur •, vd quia vere 
eft • vel quia ei qui 
vere eft miniftrat : & 
oh honorem mittentis^ 
ut plena fit ejus au- 
&oYitai^ hoc dicitur ifte 
qui mijjus eft quod eft 
ille qui mifit^ &c. 

Theoph, 'E/ jS di^va-nv oZnv 
ad Autol. [ (iVOpaTroy ] aV «tpx,wf 
*.. II. p. \7n7nt\)KH^ Qibv tiu-iip i- 

Trnnt tDtei. fxiSriv KOfM- 

ffHTM waf etOTS 7^ et^,- 


Iren L. 

Noi enim imputa' 
IV. C 75. Mus ei quoniam non ab 
p-38o. initio Dii fadi fumus, 
fed prima quidem ho- 
mines^ tunc demnm Dii. 

exift. A Being therefore 
may be call'd God in three 
refpefts^ either becaufe he is 
truly fuch 5 or becaufe he 
minifters to him that is tru- 
ly fuch, and fo in honour 
of hini that fent him, that 
his Authority may be com- 
pleat, he who is fent is 
called by the Name of him 
that fent him, b'c. 

For if he had made 
Man Immortal from the 
beginning, he had made 

him a God. That 

he may receive Immor- 
tality as a reward from 
him, and become a God. 

We are ready to blame 
him that we were not 
made Gods at firft. At 
fir ft we were made Men, 
and then at length are 
we made Gods. 

N. B. I cannot here but obferve how unfair 
Controverfie Writers are upon this Head, when 
inftead of fliewing that the word God, when 
atcvibM to our Saviour, has the fame fignific^- 
tion as when 'tis afcrib'd to the Father, and in- 
cludes the fame infinite and unbounded Perfefti- 
ons, where the true difficulty of the Cafe lies • 
They only heap up a number of Teftimoniel 
where he is barely fo call'd, as fure Demonftrations 
on the fide of Orthodoxy. No Chriftians oughc 
to deny, or to doubt, of the Divinity of Chrift, 


Vrimitive Faith, lOj 

that our Saviour is really God, or a Cod^ efpecially to 
us, by the Appointment of the Father. But that he 
is the fame Being with, or equal to the Supreme God 
of the Univerfe, I wonder that any Chriftian,who 
reads and believes the Sacred and Primitive Wri- 
ters of our Religion, can once fuppofe or ima- 
gine, rid. Ouajl. & Refponf. ad Orthod. Quafi. 
CXLII. />.49or Jufl. Mart, ad Diogn.EpiJl.p. 501. 
^thanaf. de Jncarnat. p. 108. Clem, Aex. Strom. 
riL p. 543. Eufeb. in Pfalm. p, 357, 424, 463, 507, 
534, S^o, 



An Account of the 


'^efus Chrifl is the Holy One of God, a Be- 
ing or Per fan of Sufer eminent and. Divine 
Perfe(fl;ions, Knowledge, Power md, Au- 
thority ; md fo^ far fuperior to all fub- 
ordinate Creatures, i. e. to all the Thrones^ 
Dominions:, Principalities, Powers^ Cherubim^ 
Seraphim, Archangels, Angels and Men, rvhich 
are made fubjeci unto him. 

XXII. il 



d lixyai r Tw. 

'A//I00 Kiyo avt, ov h 

vwt} iii. Vid. Mar. XIV. 
30. Luc XXU. 24. Joh. 

xni. 2-g. 

Mar. I. 24. '^O/cfe, (Ti T,i il, a}t©- 

n Qiov. 
Luc I. 35. A/0 ./^ TO ^rJ/xVc «- 

Joh. ir. 

24, 2y. 

BU T Jefus perceived 
their wicked nefs, and 
faid, why tempt ye me? 
Verily I fay unto you, 
that this night, before the 
Cock crow, thou fhalt 
deny me thrice. 

I know thee who thou 
art, the holy one of God. 

Wherefore alfo that ho- 
ly thing which (hall be 
born of thee fhall be called 
the Son of God. 

But Jefus did not com- 
mit himfelf to them, be- 
caufe he knew all Men. 
And needed not that any 
fhould teftifie of Man, 
for he knew what was in 

Primitive Faith. 


•^ ylnif in 't yiii ^, «^ c4c 

TtoV ^v. 

'O -mvlp ayL'TTo, r i\oV, 

}^ 'TTcLvTO. jiJii)K.iy iv T» 

Aiyi avTn 'havvii 
y^\co{ u'TTcti, on ayS"^. hk 

^ vvv ov 'i^eti KK '^ mi 

Kos. KiyH 'canto »• •yjvh, 
xjjeis, ^ufa on <a^p]7}if 
it ffv, 

Tovrov jS -mLT}]^ itr- 
^^.}i(nv, Qi'of. 

'Aa\' eiinv U^ v/^^ n- 

VU o\ B 'Tn^djHfftV. iiJ^i 

3^ ^ Afyjif 'h<7r>ui 77- 

Oy TntTi^p ^}4A(nu }y 
•/.' r A. 

'■ MSTtt TUVTO. hi,y^ eiU- 

rcis, Aa^up©- <piK@- » 

»c iiTnv (tvToii 'liiavvs 
'xapfiKnci, Adl^df^ dyd- 

V. 35. 

He that cometh from a- HI. 31. 
bove, is above all. He 
that is of the earth is 
earthly, and fpeaketh of 
the earth. He that co- 
meth from heaven is above 
all. ^ 

The Father loveth the 
Son, and hath given all 
things into his hand. 

Jefus faid unto her, thou iv. 17, 
halt well faid, I have no 18, 19- 
hnsband. For thou haft 
had five husbands, and. he 
whom thou now haft is 
not thy husband ^ in that 
faidft thou truly. The Wo- 
man faid unto him. Sir, 
I perceive that thou art a 

For him hath the Father vi 17. 
fealed, even God. 

But there are feme a- 7.(^4. 
mong you which believe 
not. For Jefus knew from 
the beginning who they 
were that believed not,- 
and who Ihould betray 

Whom the Father hath X. 36. 
fandtified and fent into the 
world, <drc. 

After thefe things he xi u, 14. 
faith to them. Our Friend 
Lazarus fleepeth.— There- 
fore he faid unto them 
plainly, Lazarus is dead. 

XXI 17* Koe«6 ffO 'ucLvlet oiJki, 
cv yvd^Keii oTi phu ffi. 

A<ft. in . 'TfJ-Hi T a,}ioV )y JiKcu 
5 4> ^ 5- ov iipvncm.<T2rt. -f q df)^- 

t Cor. II. 'E/ yj ^fi/ft)^, 8K ac T 

XV. 15. 

xo6 ./^« Account of the 

XVI. 30. Nvr oii6/k/4«' oT/ oj'</i6f Now we know that 

Wi'lfit, ;9 » xP«''^ ^X«5 thou knoweft all things, 

IK* T/« tf-6 4pft/]* • ov TiT6) and needeft not that any 

m7<iiofj3ii ort ira TO GeotJ Man (hould ask thee : by 

this we believe that thou 

cameft forth from God. 

Lord thou knoweft all 
things, thou knoweft that 
I love thee. 
But yc denied the holy 

one and the juft. and 

killed the prince of life. 

For if they had known 
him, they would not have 
crucified the Lord of 

For he muft reign till 
he hath put all enemies un- 
der his feet. 

He fet him at his own 
right hand in heavenly 
places, far above all prin- 
cipality, and power, and 
might, and dominion, and 
every name that is named, 
not only in this world^ 
but alfo in the world to 
come. And hath put all 
things under his feet, and 
gave him to be the head 
over all things to the 

And he is the head of 
the Body, the Church, who 
is the beginning, the firft- 
born from the dead, that 

KvexoV'f Jb'Irtf 6s«yp*€* 

Eph.I.lo, '^i'J'^'nv hi A^tA ojj- 

uicoii ^ Hue/'oVjjQ; }y twlv- 
» fMVov iv 7a! cuavt 7ii]a, 

tn^as {wH, }y auiip «- 
cftujcfc yjtpctKluu vs-ep -xuvJa 

Coloi I. KjW AV-ds K^V II JU- 

18; 19. (fAhn T aa(xajQ- <^ ox,- 

Primitive Faitk 

y^vn'^ \v Tnm etvToi n^a. 
rdjuv. on Iv corw IvJ^kh- 
c?K mv To 'TThYi^cof^a, K^' 

*Ei' w «5? mi^ff ot ^- 
ffiwCpi ■^ (ni<pias x) <? yvu- 

T Qii, T (coo-muv\Q- -d 
-Tiavra,, )^ Xe/rS 'Ijktb, 
r (JM^TUfftcmv]©- cm V[qv- 

ezK 'lM<r» Xe^rK, r (j(.i}^oV- 
To<r»T(y xfeiijaif ^5. 

y.iKM(yV0IU,i1itiV OVOfM,' TJVl 

Kcu hluayii ti Tn^i \v 
hn^av/^Sf^uv Xe<S5f ^ «f 


in all things he might have 
the pre-eminence. For it 
pleafed the Father that ia 
him ihould all fulnefs 

In whom are all the hid- 11.3. 
den treafures of wifdora 
and knowledge. 

I charge thee before i Tim. V, 
God, and the Lord Jefus^i. 
Chrill, and the eledt An- 

I give thee charge invi. ij. 
the fight of God, who 
quickneth all things^ and 
before Chrifl: Jefus, who 
before Pontius Pilate wit- 
nefled a good Confcfllon. 

I charge thee therefore a Tim. 
before God, and the Lord IV. i. 
Jefus Chrilt, who (hall 
judge the quick and the 
dead, at his appearing, and 
his kingdom. 

Being made fo much bet- Heb. I. 
ter than the Angels, as he 4 — .14. 
hath by inheritance ob- 
tained a more excellent 
name than they. For to 
which of the Angels faid 
he at any time. Thou arc 
ray Son, this day have I 
begotten thee ? &c. 

And Mofes verily was ni. 5,6. 
faithful in all his houfe, 
as a fervant, for a teftimo- 
ny of thofe things which 


VII. l6. 

Cjof 65^ r oiKoy ttuTa. 

T0/S7©" ><) yifxiv %mf>Z7nv 
iPet.II5. '^'^^ ^'^/^ *" ^""'' ^'' 

r"^y dilfOyOVleUOVy 'iKhiKTOV, 

III. 2 a. 'Otf lr/».|j'c/^|Iqir 0s«, 

nv.yiv]cov avTu dyyiKcoVy }^ 
^atncoVy )^ Jbvel(liaf. 

ApOC. II. K^ yvcomfjcu Tjuaai Ai 

An Account of the 

were to be fpoken after : 
But Chrift, as a Son, over 
his own houfe. See v. i — 

For fuch an High-Priell 
became us, who is ho- 
ly, harralefs, undefiled, 
feparate from finners, and 
made higher than the 

Behold I lay in Sion a 
corner ftone, ele£l", pre- 
cious ; and he that believ- 
eth on him fhall not be 

Who is gone into hea- 
ven, and is on the right 
hand of God - Angels, and 
Authorities, and Powers 
being made fubjeft unto 

And all the Churches 
fhall know, that I am he 
which fearcheth the reins 
and hearts ^ and I will give 
unto every one of you, 
according to your works. 
See H. and 111. through- 
out, and XIX, 11 


JV. /?. From thefe Texts of Scripture it ap- 
pears, that our blcfTed Saviour is indued with 
that fupep eminent degree of Knowledge, Pow- 
er, and Authority, which fits him to be our 
hord^ our K'wg^ and our Judga^ and renders 
him capable of DWim lVor(ki^ and Adoratim ; 


Frimitive Faith. 109 

But that his Knowledge, Power and Authority, 
are ahjolutely infinite^ or €({ual to the like Perfe- 
ctions of the Supreme God the Father, it no way 
appears^ but every where the dired contrary. 
St. Peter indeed, with the other i^poftles, before, , .,^1 
the dtfcem of the Hvly Ghoft upon thern^ on parti- Vo XXI 
cnlar Occafions, fays lAicc that Chrift knew all it. 
things • but certainly in no other Senfe than they 
themfelves afterwards were taught all things^ and 
had all things^ which our Saviour had fa'id to^^^'*^' 
them brought to their remembrance, and were 
guided into all truth by the blefled Spirit • XVI. 13. 
i. e. all things necelTary to their Office, all 
truth which they were to preach to the World • 
without imagining, fure, that fuch general Words 
imply'd abfolute Omnifcieme, in thefe, or the like 
Cafes ^ they being indeed almoft always us'd 
with fuch Rellriaions in the facred Writers, 
as 'twere moft eafie to (hew here, if it were noc 
obvious in every Commentator. Fid. Hippoht. de 
Sufama in Cake apud Combef. p. 55, ckm, Jlex: 
Strom. IF. p. 377. 

'o •;5 K^f^oyv^i KJ. Our Lord, the fearcher conftitut 
<^®"- of hearts. See L. III. G. 7. Apoltoi, ' 

, - p. 281. LjII.C. 

Hct^rnKjivmSSiy^^^dv Knowing that he has in?4P-2?^. 
f^y.-^fov'ixi^^cvvl^esf-'^ the Court the Chrift ofC.47. p. 
cT/^tuffxe/jcc 1^058. God, as confclous of, and ^54- 

confirming his Judgment. 
See L. V. C. 14. p. 315. 
'£ii ItH J)mlf ©i^, ^ As before God thcL Vllf. 
Xezrw, tm^vtB- ^,Aci^ ^ Judge, and Chrift, the Ho- c'4. p. - 
7 A-}iH-7rvivimr©-,i^7iv.v- ly Ghoft being alfo pre-39i- 
Tw rd-yiuv i^ AetT*?ytmy fent, as well as all the 
-jT-trii/jtMtTwf. holy and miniftring Spi- 



C. II. p. 


IX. §14. 
p. L16. 

Ignat. ad 
Eph. §. 
ij. p. 52. 

ad Philip. 
§. 6. p. 

Tatian. $• 
II. p. 27 

Iren. L. 
III.C. 10. 
p. 214. 

An Account of the 

A?/©- Q ^ S if-avcytn? Holy alfo is thy only 
begotten Son, our Lord 
and God, Jefus Chrift. 

The Name of the Son 
of God is great, and with- 
out bounds, and the whole 
World is fupported by 

There is nothing hid 
from the Lord, but our 
very Secrets are nigh un- 
to him. Let us therefore 
do all things as thofe in 
whom he dwells- that we 
may be his Temples, and 
he may be in us a God. 
Let Chrift fpeak in us, is'c. 

For we are all in the 
fight of our Lord and 
God. C Whether Ignatm 
and Polycarp fpeak here of 
God or of Chrift, 'tis un- 
certain.] StQjuft. Apol. \U 
§. 5. p. 1 4. Dialog, cum Try- 
phon. p. 355. 

The Power of the Word 
having in himfclf the A- 
bility to foretel Things to 
come, not according to fa- 
tality, but agreeably to 
the Determination of free 
Agents, predided the ifllie 
of Affairs. 

But then, as he was God, 
he did not judge according 
to Opinion, nor reprove 
according to Report , for 
he had no need that any 

Nomen Filii Dei 
magnum & immenfum 
eji^ 6* totm ah eo ju- 
ftentatur orbvi, 

'Ovj^v \civdxlv» r Ky- 

flOVy ttM* J^ T<* KpV- 

tHa fif^ ifyvi av<n 
^V. ^dvJoL %v <maiwfj^ cot 

a.V<fi tV hlMV KaCloiKKt>}&- , 

"iva. Zp%} ctvn vaoi, y^ av- 

vylv Kahfkru} x>. t- \. 
'Ayrivtifli )<) T 7» KV^lv 

^Jn de Deo^ an vero 
de Chrijlo Ignatius & 
Polycarpushic lo^uuntur 
non confiat."} 

'H tH >^'oyH Jbvctuii 
^Kov 70 fJLit^ov knroSoLivetv, 

Secundum autem quod 
Deus erat non fecun- 
dum gloriam Judica- 
bat, neque fecundum 
loquelani ar^uebat : 

Primitive Faith. 


non enim opus erac 
illi ut quis teftimo- 
nium diceret de ho- 
mine, cum ipfe fciret 
quid eflet in homine. 
Quamvis autem 
pojfit Dominus ex nullo 
fubjacente eorum qua 
funt conditionis prabere 
epulantibus vinum^ & 
efca compkre efurientes^ 
hoc quidem non fecit^ 
&c. Fid, Artie. Jll^ 
IF^Vl^VII.Clem. A- 
lex. Quis Dives Salve- 
tur^ apud Combef. Anif, 
Novtf,%. 6. p. 1 66, 

one fhould teftifie of Man, 
for he knew what was in 

But altho* our LordC. ii 
could beftow Wine on^i?* 
the Guefts without any 
fubjed Matter whence it 
fhould be produc'd, and 
in like manner feed the 
hungry, yet he did not do 
it, &c. 


112 An Account of the 


Jefus Chrifl is the Koy©- eeS 7r^ooud,v/(^, The 
firft begotten of all Creatures, the begin- . 
ningof the Creation of God i.e. a Divine 
Being or Perfon created, or begotten ^ 
the Father before all Ages ; or^ before all 
fubordinate Creatures^ vifible and invifible, 

Joh.I. f, "C N afx? "c ° ^07*^' T'N the beginning was 

2. 11/ )^ hoy©- ^)v <af)i JL the Word, and the 

r 0eo^ )^ ®ioi h \'o- Word was with God ^ and 

>©-. wi h iv cl^x^ATe)i the Word was God. The 

r Qiov. fame was in the beginning 

with God. 

N. B. What is meant by the AoyQ-^ or, IVord of 

God in St. John and the Ancients, will be befl 

learn'd from Philo, a Contemporary Writer of 

Philoap ^^^^ ^^^^^ Jewi/h Nation^ Now he ufes it in the 

Eufeb. plural for Angels^ and in the fingular for that 

Prxp L. principal and liwine Angel^ which he, as well as 

VII. C. Origm alfo, ftylcs S'A^t^^Q- GiU^ The fecond God-^ 

i?-p'?*2',or, the Bemg which of all others, did approach 

Q^^j'* theneareft to the great God hirafeif, without ima- 

Contr. gluing him either the fame Being, or equal to him. 

Celf. Hear Bilhop Bull\ Words on this Occafion, own- 

L. V.p. ing this account of the Do£trine of Philo to be 

^58- true. Quanquam enim veriffimum fit creatos ange- 

Defenf. los a Philone pajfim la^ Ao^/aj appellari^ quod a Grotto 

Fid. Nic. obfervatum ♦, conftat tamen a Philone in loc'is alkga- 

Sedt. I C. fi^jrr^p^'Qya dcftgnari ftngulavem quendam^ dr kat J^o^,^ 

p 25!^* fi^ dicium^ qui fit primogenitus Dei Filius, Angelis 

omnibus^ adeoque univerjo mimdo fuperior. Si autem 

idem Philo de illo Dei fcrmone ac primogenito Filio 


Primitive Faith, a-i 

hand fatii digna/s ipftuf majejlate voces atkuhi pYotU- 
lerit^ illud atati^ qua mndum Judaic pkne patefadum 
fuerit SS. Trimtatis tnyflerium^ facile condonandum. 
j4ltho^ it he mojl true, that created JngeU are very 
freqmntly fiyled Ao;^/, Words, hy Philo, which Gro- .'. 

tius has obferv'd. ^Tis certain however that in the 
places already cited, hy The Word, Philo intended One 
particular Perfon, peculiarly fo called, who is the fir Jh 
begotten Son of God, fuperior to all the Angels, and 
fo to the whole World. But if the faid Philo hoi in fome- 
places ufed Expreffiom concerning the IVord of God^ 
and firfi hegotten Son, not fuitable to his Majefiy^ 
that is to be excufed in an Age wherein the Myfiery 
of the Sacred Trinity was not fully revealed to the 
Jewifh Nation. PhiWs^ or t\\zjewillj Opinion here 
own'd, is of great Authority, and not to be e- 
vaded without better on the other fide • but the 
Bifliop's Excufe for him is only a begging of the 
Queftion, and fo of no Gonfideration at all. See 
Sandius^s excellent DifTertation «fet t hoya, after his 
Inter pretationes Paradoxes at large. 

"Oj s^;/ aWv 7a 0SX Tccf Who is the Imdge of^^j^4.j, 

ttOgjiTs. 'w;f>urQ'n!K&- '3-A' theinvifibleOod; the firft- ij^ 

(Tjjf K7icn»i. j^or, the born of every Creature. 
firfi Being which God 

created, as all the Parallels fhew, Matt.l. 2$. Luc, 
U. 7. Eom. Vin. 29. Colofl 18. Heb.l6. XI. 2S. 
XII. 23. Apoc. I. 5.] 

Kcti etvTos 0^ Tep'TTctv And he is before all r. 17. 

luvy ^ TO 'TTAv-m h CIV- things, and by him all 

T^~ cuu'i^u. things confift. 

'K-rrd-m^, AfjuftTw^i a- Without Father, with-to.Vf"j. 

i^iAhoyrij@; f^Tt A^X^ out Mother, v/ithout de- ^ 

mfSy, luun-n C(^m 75A©" fcent, having neither be- 

i;;)^'/, dpn'y.oiu/Jf}©- j rd ginning of Days, nor end 

(i? tkS 0soj, /A'i h' of Lite ; bat being made 

f A eii Tc jhrndi^ [Vid: like unto the Son of Go^J^ 


An Account of the 

III. 2. OTSTJ* oKtW Tfcf Tni- 

abideth aPrieft continually 
CSee III. 2. faithtul to him 
that made hioJ, or appoint- 
ed him.] 

That which was in the 
beginning, which we have 
heard, wiiich we have feen 
with our Eyes, which we 
have looked upon, and our 
Hands have handled of 
the Word of Life. For 
the Life was manifelled, 
and we have feeh it, and 
bear witnefs, and fhew 
unto you that eternal Life, 
which was with the Fa- 
ther, and was manifefted 
unto us. 

I write unto you Fa- 
thers, becaufe ye have 
known him that is from 

the beginning. 1 

have written you Fathers, 
becaufe ye have known 
him that is from the be- 

4. ^v.«f7v« ^a ^^f ;^ «A«^. ^i^^gj^^ ^l^g faithful and 
ro?, J) dr/jy -^ y-Tii^-'os tZ true witnefs, the begin- 
0e« Qi.e. tbefirjl Be^ ning of the Creation of 
tng rvh'ch God. created: God. 
For d.o-)l) with a Ge- 
nitive 'Cafe is never us'd adively in all the New 
Teftament. See here all the places. Matt, 
XXIV. 8. 21, Mar. I. i. X. 6. XIIL 8. 19. Job. 
II. 1 1. VhHi^. IV. 1 5. M. III. 14. V. 13, VI. I . VIL 
3. iPfMn.4.]. 

II* I3> I4i , ■^^''^*' ^^^ TMlifify ov 

lypuKATZ r otV fitfx."^ — * 

iy^.4'X. VfMV TmTifii, OTJ 

Primitive laith, ne 

'E;« «> ro K id, irtQ, I am Alpha and Omega, Xxii. j^; 
Apy} ^ -Ah©-, 'o/ouT©- the beginning and the end, P^'o'^- 
jy i^Q-' the firft snd the lafl. See 

I. ir, [7. II. 8. See alfo 
Aiic. V. 1. Eccluf. I. 4 5, 
XXIV. S,p. 

N. B. Almofl: all the moft ancient Fathers fd 
conftantly ufe and interpret One Text of the Old 
Teftament concerning the Creation and GeneratioH 
of the Son of God, that it neceaarily claims a 
place here-, efpecially becaufe thofe two words of 
Creation and Generation Teem to have been both, 
as it were, appropriated to this Matter from this 
very Text, wherein they both occur; and, as far 
as appears^ in the very fame Seiife, of the produ- 
dion of a Being that was not fuch before. Take it as 
'tis quoted in the Apoftolical Conititutions, L. V, 
C. 20. p. 325. 

Concerning him alfoP'ov. , 
fpake Solomon, as in his^^'l-^^s 
perfon : The Lord created ^-^'^j.,!?^ 
me the beginning of his 
ways, for his Works: be- 
fore the Vv orld he found- 
ed me, in ths beginning, 
before he made the Earth : 
before the fountains of Wa- 
ters caoje: before the Moun- 
tfiins were fallened : he be- 
gat me: before all the Hills, 

Our one Lord Jefus Clem. Ep, 
Chrilt^ who has faved us, "• §• 9- 
being firft a Spirit, wslsP'^^7' 
made fle(h» 

I 2 


11 6 An Account of the 

Herm. Cut Numius ^ Audi : To whom the Meflenf^er 

jim.I.V. §. jiifimfptritum Janaum, reply'd, Hearken, That 

Comrl"!! ^'''^ '^^'^'"'"^ ^^ ^''"^'' ^"^^^y SP'^''t which was firft 

Vifn.§ "'" p''/"iMJ in corpore^ of all created did God 

3. p. 77. '^ (J'^'^ babitaret. Das place in a Body wherein 

with?>- collocjvii -^ in ele^o it (hould inhabit ^ that is 

nvilX' S. fciiicct cnrpore^ ([uod ei in a chofen Body, which 

* P-°5- vidtUtur, [For fo I pleafed him. 

fuppofc it ought to 

be lead.] 

A^. B. This plain and moH suthentick, nay, I 
think divinely inj)iY\{ Teftimony, has been mife- 
rably prrvcrted, and corrupted by the Tranfcri- 
beis and Publifners^ who have feeai'd to endea- 
vour, if not qniteto ujpprefs, yet utterly to per- 
plex and contound \i. However, the firft parr, 
with which we are alone at prefent: concern'd, is 
the fjme in all the WSS. [tho' in all the printed 
Edittom \t be infi/fuf^ inftead of cre.-dus^ infufed in- 
ilead of created •, by the wonderful Sincerity^ no 
doubt, of the Pubiifhcrs-] and the reft is here 
fet down as exactly as the Coherence and the fc- 
veral Readings of the iMSS. will enable us to re- 
ilo; e ir. 1 hat by Spirims SanClus^ or, fMy Spirit 
here, nnd in many other places of Antiquity, is 
mcint the /;/z;/^e Nature oi our Saviour, has been 

Fid Ni- ^"^ ^^^^^^ hereafter be confirm'd in due place. And 

c«n. Scd. ^^^^^ ^^ ereatus is meant properly created^ or, brought 

U-'^o.isJ'^'^o aflual Being, is alfo plain, becaufe 'tis the very 

37, j8. Word St. Hermai had jult before us'd in that 

Senfe^ where having faid, Ang^di fimt Sandt^ quos 

pYiyro creaijtt. 7'hey are the Angels^ whom he firjl crea- 

ted: He here agreeably fays of this Divine Angel, 

crcntus efi omnium primus^ He was created firjl of all, 

which accords with the Apoftolical Conltitutions • 

Wii«re, in the molt fokmn Euchiiiuical Office, a 


Prim'ni've Faith. 

liire account of this Matter is given us in "or her 
Words, L.VMII.C. ii.p 35-9. as welhall fee prefent- 
ly. And till thrfe fo ancitnt^ facredzv.d plain Tefti mo- 
nies can be confronted with others more atic'tent^Ja- 
c^f^and p/dwthan thefe, 1 fliall certainly believe than 
our Saviour was not co- eternal with the Father, but 
was created by him the fir ft: of a!]; and in order 
to the making nfe of his Miniftr^uion in the Creation 
and Government of the reft of the fobordinats Be- 
ings of thellniverfe, mention'd in Scripture. But 
to go on with the remaining Tellimonies. 


Filius quidem Dei 
omni creatura antiejuior 
eji ^ ita ut in conftlio 
Patri fuo adjuerit ad creaturam. 

'Oi/>t ciriTd'OV twiiv f/) 
v^^.vv., voy [/ivJ'fjJiii ho- 

— — — ri/v\i* ccovav d'iliui' 

The Son of God is in- SimiJ ix. 
deed more ancient than a- ^' '^- P* 
ny Creature- infomuch that ' ^^* 
he was in Council with his 
Father at the Creation of 
the Creatures. 

They did not believe Conftlfaf. 
hira to be the ChriH: of Ap^^ol. 
God, who was begotten of ['^^■^* J 
him before all Ages, his '^'^ 
only begotten Son, God 
the Word. 

But eternal, and with- L- VIC] 

out original. but the''-P-34^- 

only eternal B-iing. — the 
All-powerful Being, the 
God and Father of the begotten, and of the 
fiifl born of the 'whole 
Creation. See L. VI [. C. 
36. p. 375. L.VllI.C, i2. 
p. 402. 

They take avwy htsGe- ". 16. p. 
neration before all Ages. 3;4- 


1 18 A/2- Account of the 

L.Vil, C. "Orrui eii [xviffd^j ej- 

I.VIII C. ^EvJhxjA ©£K T^ aid- 
I. p« 388. pi>v fxoyo'^jrii bii vgifcj k<u- 

C. It. 


That we might come in- 
to the remembrance of 
that VVifdom, which was 
created by thee. 

And ia the Lord Jefns, 
his only begotten Son, the 
firft-born of every Crea- 
ture ; who was begotten 
by the good Will of the 
Father before the World 

By the good Pleafure of 
God his only begotterj Son, 
who was before all Ages, 
was in the laft time born 
of a Virgin. See Pear fan's 
Notes on J^nat, Epifi. ad 
Smyrn. p. 10. 

Thon didfl: beget him 
before all Ages by thy 
Will, thy Power, and thy 
Goodnefs, without any In- 
ftrument, the only begot- 
ten Son, God the Word, 
the living Wifdom, the 

auavcov 'j^vMoj; ^nMj-i y^ 
■pv ©sor, apuiM (^ao-c'M, 

<l!!fiUr'oTOV.OV 7!Urri> UTim^iy 

(TB, di^x.'^.fict otV, ^omKka. firfl-born of every Crea- 
Q -^ yjjttov -mini; tojjto? ture, the Angel of thy 

C II. p, 

great Counfei, and thy 
High-Prie(t - but the King 
and Lord of all intelle- 
ctual and fenfible Nature, 
who was before all things^ 
by whom were all things! 
He that was begot- 
ten before time was bora 
m time. 


"Primitive Faith, 

etov Yi/jd^/O, Qih 'InaxJ' 7' 

'XpL'^Vt T T{0 ctluV»V XJfiV 

'O jS r 0£» qo,', TTf 3 
Aiuyuv 'f/jm^'li' K. T. A. 

'IH7K Xeifa. ofTfo ctia- 
S?;V m Koy©- 0£s>, (zo- 

'■'Of '^c ttjJ-re AoQ/©-, 

X&(r» iJ TpS 'Tra.vmV 
r zufiof. 

Let us dedicate our 
felves and one another to 
the eternal God, through 
that Word which was in 
the beginning. 

We hive alfo a Phyfi- 
cian, our Lord and God 
Jefus Chrifl, the only be^ 
gotten Son, and the Word 
before the W^orld began. 

For the Son of God, 
who was begotten before 
the World began, &c. 

Jefus Chrilt, who being 
begotten by the Father be- 
fore the World began, 
was God the Word, the 
only begotten Son. 

Who is his Word, not 
pronounced, but fubftan- 
tial ', for he is not the 
voice of articulate Speech, 
but a Subftance begot- 
ten by the Divine Power. 

In Chrift, who was be- 
gotten by the Father be- 
fore the World began. 

Him that was before 
time, but appeared in 

He that . is alone un- 
begotrca preferve you 
ftable in the Spirir, and 
ill the [-ielh, through 
him that .was begotten^ 
bsfore the World besan/ 




Eph §, 7. 
p. 48- 

§. 18. p. 

Ad Mig* 
nef. §. 6. 
P- 57. 

Ad Mag- 
nd. §. 8, 
p. 58' 


cjrp. §. 5. 
P- 95- 

Ad Ann- 
orb. § ' ;, 
p. U^. 

120 Jn Account of the 

Martyr. 2oV irj" ctmvicp ^ 4t«- Through the eternal 
ap°CotT' ^"'^ '^"^^Xe^roT. rt>^- High Prieft Jefus Chrift, 
Icr'. §. 14. '■^ '^'' ^'^^' [In £m- thy beloved Son. 
p. ip9. /fi?/«f his Copy thus. 

In the old L^tm Verfion thus, Ptr atemum Port' 
tificem omnipotentem [^omnipotentis'^ Jefum Chriftum : 
And in Rufinuih Verfion, Per sternum Deum^ & 
Pontificcm Jefum Chrijlura^ dik^imi Fil'tum fuum. 
This ftrange Variety but too probably fhews, 
that the Corrupters ot the Ancients have beea 
tampering with this place ^ and with what De- 
fign, 'tis eafie to determine, I only obferve, that 
llnce Eufcbius and the old Verfion agree, that it 
PhT^ was originally no more than the eternal fH^hPriefi^ 
jj'p^jfo and that this is the very Language of Polycarp 
'himfelf elfewhere ^ that, and not the vulgar Read- 
ing is to be elleem'd Genuine : So that there 
does not yet appear one certain Inftance that the 
Ancients, before Philofophy came into the Church, 
ever caird our Saviour fo much as c/icSviQ^ -^ tho' 
if he had been called fo, it would certainly have 
Melito ^ fignified no more than •sr^cu.dvi^^ ^^"^^Jx^p- 
J*"'^^- '''*^' VGov cu6)ViV^v in Melito and Paul, i.e. before thtCrea- 
'^' tion of the World -^ which Antiquity of our bleiTed 
Saviour all the Ancients unanlmoiifly afcribe to 
him ; and, 1 think, they afcribe no more to him 
H-b IX ^^'' ^^^ latter Ages. Afot zjv^ixa^^ ou^i'jgj, through 
J.."," ' the eternal Sprit -^ in Faulh hct •crVf^'/.-ui?!©^ ^"^^t 
thro" the Holy Spirit^ in about a dozen Copies ; fo is 
too doubtful to be depended on. Nor does it ap- 
pear, whether 'tis meant of the Son, or of the 
Spirit of God. Nor indeed does it fignifie pro* 
perly Eternal if it be Genuine, and belong to the 
I^^'-Apol. icoif hoy>v, '(Pgt 'TTfSnv The Word which is the 
p. 40*^' /^''^*^i^ "^ 0s^> Avdj '^' firft production of God, 
i«^|<V without mixture. 


Primitive Faith, 


Tac Xe/5Cjf "TTpaTOTBWV 
T8 02? if) k^Mx^A'Jy 

'Attb t« mino-dpl©- <r>i.^, 
^ T 'TT^aTv^va avTOO Xe/- 

}^ cmuV iCj 'pVfo/^Sf/©-. 

Being his Word, and § 31. M^* 
Fiift-born, and Power. See 
§.83. p. 123. 

We have been taught 5.5 r. p. 90. 
that Chrift is the Firft- 
born of God ^ as we have 
alfo 'declared already ^ be- 
ing his Word, whereof the 
whole race of Mankind 
has been partakers. 

He J^ the Firft-born to § ^g 
the unbegotten God. loi. 

From God the Crea-, 
tor, and his firft begotten j.V' ^' 

But his Son, who alone ^poi, h. 
is properly called his Son, §. 6. p.13. 
the Word, who was with 
him, and was begotten 
by him before the Crea- 

N. B. If thefe Words were nicely, and on pur- Not in 
pofe plac'd in this order, >y <tujjuv yy i/jvu/j!^©-^ Bull, De. 
being with him^ and begotten by him^ they will ^*'"^- ^V' 
imply, as Dr. Grahe fuppofes, that what I call the "°^; 3^^ 
Metaphyftck Exigence of the Son of God before hism.'c.a. ' 
Generation, of which more prefently, was not un-§. i, &'c. 
known to even Jujlin Martyr himfelf ; tho' there P- iPi'Sc 
being in him, I think, no more than this obfcure ^°^' '" 
Hint^ while yet he fo very often fpeaks of this''"^' 
Matter elfewhere^ I dare not conclude that No- 
^tion to be quite fo early. However, 'tis plain, 
as to the Generation of our Saviour, that here 
and every w^here Jujlin puts it no higher thaa 
before the beginning of the World, or before the 
Mofaick Creation. As indeed the vulgar Ntcene 
Creed it felf , nay, that later of J^igilim Tbapf ta- 


122 Jff Account of the 

ms^ after all the noife and ftir againft the Jrians^ 
for faying. He once was not^ dare venture to pun 
his Gemration no higher : They only affirming, that 
he was be,^otten of the Father before the Worlds, 
or before all W&rlds, ^(^ r cuuvuv^ or Trpo tcIvtuv r 
tudvur exadiy according to the tenor of the pre- 
lenc Article. 

Dial, cum Tov Yexsvv tovto*, tov 
Tryph. ©jaj; ^Ip^ %( }^ ^p^ lu(r- 

?rfi eueiiV0V TovTop r Xp/" 
^P- K.r.K 
p. 136. x^p '^ ,rpo -mmmui >coV- 

/M» OI'TU 02^1'. 

p. 284, "Ott «tpp(_tw, crp& Ti^iJ'TJk);' 

^j^y* xri7(zdrxi>, Qioi yi^Ji'lpn- 

\g}iKluj, nvi >y cf^ya )aiepi 
kmi Tc6 '7rp<dIyMl@- 70S 

7757? "5 crB(ptct., 5I5TE p ay- 

yihO-, TliiTi p €)««?. 77575 

xiyi, iv d'/^fcoTTH (M)p^» (pet 
'AyTO. tJ to J NcivTi 'InavfL 
fyj -^ crstCTa rrfoaBVo/Mx,. 
^iSK, C40 rcS v3r«psT<?J' 755I 

&3 TsJ OTJiy* 3t5Ai)!7^ y.- 
o'^a/^' \o-)tv jap T/J'fit 

This Chrift the Son of 
God, who was^ before the 
Morning Star,' and the 

That this Chrift pre- 
exifted, being God, be- 
fore the World began. 

Who was God before 
the World was made. 

In the beginning, before 
all the Creatures, God be- 
gat of himfelf a certain 
rational Power, who is cal- 
led by the Holy Spirit, 
the Glory of the Lord • 
fometimes the Son, fome- 
tiraes Wifdorn, fometimes 
the Angel, fometimes God, 
fometimes the Lord, and 
the Word ^ fometimes he 
calls himfelf the General 
of the Hoft, when he ap- 
peared in the form of a 
Man to Jojhua the Son of 
Nun. And he is called by 
all thefe Names, becaufe 
of his miniftring to bis 
Father's Will ^ andbecauf^ 
he was begotten volun- 
tarily of the Father j but 

Vrimttive Faith' 125 

^. « )(7i ^To/xl^J, J< but he is fuch 3 Word as 
we fee that we beget from 
our felves, fince the emit- 
ting a Word is the beget- 
ting it. He is not begot- 
ten by being cut off from 
his Father, no more than 
we diminilh our ownRea- 
fon by ex pr effing it m 
Words. And this is like 
the cafe of Fire, where we 
fee a new one kindled 
without the Diminution of 
that whence the other was 
kindled : That remaining 
the fame, and that which is 
kindled from the other, 
does really appear, with- 
out having diminiPned that 
whence it was kindled, 

&c, But the Produ- 

ftion, which really pro- 
ceeded from the Facher 
before all Cr'eatures, was 
with the Father, and to 
him did the Father fpeak, as the Word declares 
by Solomon : For in the beginning, before all Crea- 
tures, this very OiF-lpring was produced by God, 
which by Solomon is ftyl'd Wifdom. See p. 

mlov cmi TTvpoi ofZ/J^'i i.K- 

y>Viv, d>X'2 70S AVToS fii- 
foi'l©-' )y TO 'd^ avTcS 

AlfCttp^V, ;^ AVTO "oV (pAl- 

Keivo c/f » a.Vi](p^y K r.K' 
— -c«^^c6 toCto t3 

ToJ Zo\gfiavQ- kJ'tiAua^f 

071 )y apXh "^^^ TTAVTZiV 

r 7ntn(MZ7ci)V, tbt' etv7!j 
10 yivv»)PM -Ojtij 700 QiOU 
i'yivpn70t mipidt, cftx S^- 

%e's^J, xj ©eo,', •yvcoejL(!^o^ 

op'ofjUijiQ- ctv7cZ yp^Mol 
i>^?MS^ 'Trivia i^yj.TZ- »1- 

^■«< 3 70V QiOV )^ <iVT0V 

Then fays Trypbo^ Let p. 2 8 7* 
him be ov;n'd by you of 
the Gentiles as Lord, and 
Chrill, and God, as the 
Scriptures declare^ by yon 
I fay, who have' all ob- 
tained the Name of Chri- 
ftians from him. But for 

1 24 An Account of the 

TovTov 7ro/»Vflt<'7©- A5:J5dt- US, who are the worfhip- 
imi tvTii, V /^quidae, <? pcrs of that God who made 
o^\g}ias avjovt kA' <s}t9- him, wc ftaod in no need 
cKwii<nu(, of luch a Confefllon, nor 

of fuch a Worfiiip. 

N. 5. Thif? remarkable PalTage of 7«/?;Vs Dia- 
logue with Trypho^ given us by himfelf, feems 
to me a Key to all his other Expveffions belong.- 
ing to the Origin of our Blelled Saviour. Juflm 
had avoided faying hirafelf that God created or 
made his Son ^ feveral even then beginning to avoid 
fuch Exprefiions, which might feem to rank him with 
the ordinary Creatures, and to prefer the Word 
begat^ which was more peculiar , tho' the other 
\yords had originally been inoffenfive, and con- 
tinued to be ufed by many afterward. Yet when 
Trypho^ who feems to have had no other Notions of 
thi§ Matter than thofe he had from Jufiin^ un- 
derftood this to be the m.eaning of his Exprefii- 
ons, w^. That Chrift was really created or wade 
by the Supreme God of Ifraeh, Jujlin does not 
in the leaft blame him, or find fault with him 
on that Account, in his following Difcourfe : 
Which fure he would have done, had he had our 
Modern Notions in his Head, viz.. That Chrift 
was the fame God with the Father, and equxl to 
bim, and co-eternaj with him, by any myfterious 
kind of eternal Ceney^aUon. 

p. 188. Kai 077 c^T ^ T» ;;- And that he was bc- 

^'« «<" ^ fore the Sun. 

P310. ih 'xpcoraKKov r mv The Firft-bornof all the 

rr<)v '7nitnfM%v. Creatures. 

p jjj, M») hm-dtJ^iJov rZrovVi) Not knowing that he is 

T <sro TravTcov Ivm, i^ ouc that exiftcd befoic all 

njunov T» Qii h/ia, ^ things, and is the eternal 

Primitive Faith, 

7K yivi^. 


T» 05», ^ '^po 'TTAVTCOV r 

wa^of JhudfJii eWTOV }^ 
•rpaTDToJCoy r oA.<ty KVff- 

KcU 077 JA')'^''"^ "^ 

TcTffXf ;t77'£H<y< «V, ;i^ etp- 

Prieft of God, and our 
King, and that ' he was 
to be made our Chrift. 

Knowing that he is theP«3*^- 
Firft-born of God, and 
before all Creatures. 

And when we fay he is p. 327. 
his Son, we underftand 
that he really exifted, and 
proceeded from the Father 
btffore all Creatures, by 
his Power, and his Will, 

But he is fly I'd God, p. j 54. 
becaufe he is the firft-born 
Son of all Creatuies. 

The Word declar'd, that p- 35?- 
this Produdion was be- 
gotten by the Father, ab- 
folutely before all Crea- 

For Chrilt being the p. 367. 
firft-born of every Crea- 
ture, was again made the 
Author of another Race, 
which was regenerated by 

Although he was truly Melito. 
God before the World P-^^- 
began. P"^"'"" 

N. B. This Quotation from a Fragment of Me- 
lito puts us in mind of the lofs the Church has 
fuftain'd by the perifhing of the Works of this 
ancient and venerable Bifhop of Sard'vs ; who was 
efteem'd as a kind of Prophet, and who wrote 
not a few Books. They are all long fince loft ; 
and fo we may very probably conclude, that they 
contain'd Notions not agreeable to the prevail- 

1^5 -^^ Account of the 

ihg Doftrines of after Ages. But fare 'tis too 
hard not to allow us truly to know t\\^ very7itles 
of ihera now they are loft ^ and yet that is the 
Cafe here, and this in a Book which, in all pro- 
bability, would have given the greateft light to 
the Propofition before us, of all others in Anti- 
quity. yt/(?//?o wrote aBook, as fjf/etnwaffures us, 
Hift.ltccl. '^ ^'?5«5 ZKTinxf'] ^ ^>ijT8a? Xeigry. Of Faith Q the 
LIV.C. Creation'] and Generation of Chrifi •, i. e. concern- 
a6. p.147. jj3g i^js original Creation before the World ^ and his 
after Generation by the Virgin Mary •, or, perhaps 
of his original Creation and Generation only. This 
the MSS. (hew to be the true reading : and both 
Falefius and Dr. Cave agree it to be fo. Yet i?«- 
finus durft not render it as n-nnKi^ Creation^ but 
as 7»Wf, Faith 'j which Corruption, if he did not 
begin it, was therefore crept into fome Copies 
in his time. Jerom feems to have had a true 
Copy, tho' be durft not tranfiate the word X77W$ 
at all ^ but gives us the Title, as Of the Genera" 
tion of Chnfl only. If the Reader doubt of my 
own Integrity in the Reprefentation of this Mat- 
ter^ V\tzv Fakfms and Dr. Cave's own Words, 
V^lef.Not ^ "^ ^TEWf )y y.viTixi Xe^fct/* In Codice Maz. Med, 
JnEufeb. Fuk. & apud Nicefhorum le^itur -afei KTia^a? k, yivicnce^ 
&ci. Hift. Xe«r»- id cjl de Creatione & Generatione Chrifti : 
:''-2-* quam fcripturam veram elTe non ambigimus — • 
Rufinui qtiidem vulgatam leBionem fecutus efl • ut 
ex interpret atione ejus apparei. Hieronymus vero uno 
generationis vocabulo contcntus^ vocerri k-ncnw?^ utpote 
duriorcm^ dedinavit^ pr opt ere a quod Chriflum in ordinem 
creaturarum cogere ^iderctur. Both concerning Faith and 
the Generation of Chfijl. In the MS. Copy belonging to 
Cardinal Mazarine, and in the Medicean and Fuke- 
fian A1SS. as alfo in Nicephorus, the reading is 
'zjfei im(Piui iCj yi-vinui x*^s^u, that is^ Concerning the 
Creation and Generation of Chrifl j ivbich ws dc 
fiot doubt to be the right reading, RuS^us indeed^ foU 

Primitive faith. ii-j 

lowed the vulgar Readings as appears by his rerfion. 
But Jerom contenting himfelf with one Word^ that of 
Generation, avoided the Word Kvcncui Creation, ^ 
too har/})^ becaufe it feemed to dtprejs Chrifl into the 
rank of Creaturei^^di^s Valefius. And, faysDr. Cave^ ^^^^ .^ 
'2sfe< ';ri'PcUi de Fide ^ (quidam Codices legunt -cfel xt/Vs-w?, y^^w^^ 
De creatione) & generationc Chrifii -^ refpc^upro-imJu- 
culdubio hahito adilUd^ Tyov. VI U. ii. Kt/p/©- Unsntenr. Pt. 
fw dyjw o/wy cw'ts. ( riset cr/f**;, ) concerning f^/t^, I-P*4i* 
( fome Copies read tk).x,ri<Tiu{^ concerning the Crea- 
tion') and the Generation of Chrijl ^ with regard^ no 
Quejiton^ to that pUce^ Prov. VIII. 22: The Lord 
created me the beginning of his ways. This is a 
fad Cafe. And how many other fuch Corruptions 
there have been, no one can fay j tho' that there 
may have been many which are ftill undifcovefd^ 
as there are not a few which avedifcover^d^ is exceed- 
ing probable. God preferve his Church from fuch 
fiom, or rather, impious Frauds ; which may, in- 
deed, ferve the particular Iiiterefl: of a Party.^ for 
a time ^ but infallibly tend to th^ fubveifion of all 
Religion and Morality in the World. , 

N. B, So far in Antiquity we have the truly Chri- 
ftian Primitive Dodrine in this Matter, viz.. Thai.: 
our Saviour was the fit ft and principal Being which 
the Father of all things produc'd ^ he v;as begottcri^ 
or created before all Worlds.^ or before alj thofe atZ'/Hj " ' " 
j^ges, vihick were appointed and conftituted by him^ 
and fo before all the fubordinate Creation. Nor 
do I find that at firft the Church meant any thing Vid. Tfr 
more, or other, by the term Generation^ than by ^"^'^ ^^ *" 
that of Creation:, I m.ean the bringing that di,^'^^-^' 
Divine Perfon into Beings who was not fuch before •, as " 

the bringing the Sun or Moon into Being, when 
there was neither Sun nor Moon before, is the 
Creation of the Sun or Moon j without determi- 
ning whether he was before, ?s to his Subltance j 


128 A^ Account of the 

or whether he were produc'd out of the Sub- 
ftance of his Father ^ or whether he were abfo- 
lucely made ex nihilo or not. Such Philofophick 
Notions, beyond our Reach and Capacity, having 
no footing for one Century at the leaft, after the 
firft fpreading of the Gofpel ; nor perhaps for 
fome longer time. Juftin Martyr was indeed a 
Philofopher before he became aChriftian^ but he 
was fo wife a Man, and fo good a Chriftian, as 
not to mix his Philofophy with his Chriftianity 
in thefe Matters, fo as to corrupt or pervert the 
Simplicity of it : And accordingly he every where 
fpeaks, very nearly, according to the ancient plain 
Language of the Church. But foon after his time, 
if not alfo before, fome Philofophers among Chri- 
Itians broach'd a Notion, an unintelligible Noti- 
on, which has perplex'd Chriftianity ever fince, 
'uiz.. That altho' the Son of God was really pro- 
duced or begotten, as a proper, diftindt, aftive Be- 
ing, or Perfon, a little before the Creation of 
the Univerfe ^ yet had he a Metaphyfick Exiftence 
before • that he was from all Eternity^ with, or in 
God^ his Father, tv ^j^dui, or h) h9}iK» ivjji}.yii, as hi* 
Jia,^l@- Iv Kctpl'ici, 0£K, implanted in the Heart of God, 
as an Attribute^ the cn^U and \'oy<9-, the Wifdom 
and Reafon of his Father ^ or at leaft in fome fuch 
fecret M*:taphyfical Manner, as the firft Chrifti- 
ans do not appear to have dream'd of, and which 
feecns utterly incomprehenfible by Humane Un- 
deruanding. This Metaphyfick Eternity prevail'd 
fo that it was eftablilhM at the Council of Nice ; 
and thofe who could not be perfwaded co mix 
fijch ftrange Philofophical Subtilties with the Sim- 
plicity of their Chriftian Faith, were condemn'd 
in part for not embracing it. After that Age 
this Notion went on fo current, and with fuch 
Improvements, that it came at length to the be- 
lief of his real Co-eUYnity with his Fathef, by a 


Primitive Faith, I2g( 

real eternal Generation • altho' not one of the moft 
ancient Chriftians appears once to have heard of 
fuch a Notion^ nor does the Phrafe, eternal Ge- 
neration^ any more than eternal Creation^ feeni 
in the leaft intelligible by Mankind. But farther, 
fo intolerably do modern Writers of Controverfie 
impofe upon the Chriftian World, that we have 
been long made to believe, that the Council of 
Nice eftablifh'd this real Co-eternity^ and eternal Gene- 
ration •, whereas all the original Teftimonies aflure 
us it was only this MetapJjyfick Exijlence before his 
Generation, and not a real eternity of Exijlence after 
it, which was eftablifh'd at the Council : And I 
cannot but ftand amazM that fo learned a Perfon jj^f^^f 
as Bifhop Bull fhould fo impofe upon himfelf and Fid- Ni- *? 
others in this Matter. cxn.Scd. 

For, as to the Council it felf, its Words about ^^^•C-9'P' 
this Matter are thefe • 378> 379» 

T«f -d^Ai^jiVTzt? ^ h TTUTz Thofe that fay that he g^^ ,^^ 
on iK »V >y 'Trelv i,ov:]- once was not ; and that he Nicene 
Sveu iK w' 39 077 ^f Bx, was not before he was be- Creeds ai 

oVTzov iyiviTo rhm gotten; and that he vvas^^'^^"'^* 

cf,va^{jAri(i w y^^Kim madeout of nothing: Thofc 
}t} am'^Ktm ImKn'nA. the Catholick and Apofto- 
lick Cnurch anathematizes. 
Whence 'tis plain, that they only condeiiin thofc 
who affirm, that our Saviour had no manner of e- 
ternal Exijlence in God before his Generation ; but 
at the time of his Generation, before the World, 
was then really, as a mere Creature, produc'd in- 
tirely o| in ovnoi', out of nothing ^ the Council it ieif, 
jointly with the Arians^ owning that he was be^ouen^ 
or became a diflind Adive Perfon, and the Son 
of God, a little before the Creation of the llni- 
verfe, and not fooner ^ according to the commori 
Doctrine (ince the Days of Tatim : while the Or- 
thodox aflerted a prior A'ietaphyftck Etermiy, -^vA 
ih^ Anam dcny'd it. This is molt fullv confirm- 

1^0 Jrt Account of the 

ed from the only original authentick Account of 
this Manter, I mean in Fufebim his t>mous Letter, 
intirely extant in Athanaftm^ Theodmt and Gelafms 
Cydcenus^ and part of this very Account twice alfo 
refev'd to elfe where by Jthanafius himfelf. Take the 
whole Pa flage thus. 

Theodorit ^'En ^Jjjj to avei^;M:.-7i- 

Hift.Ec- ^5^_ ^^ ^ y ii,<jm^- 

Js^ ' ' ' VtU \iK ?\V, «)t a.TX,7PJV iVO- 
^. I !• p. » « , «- Kj « 

Gelaf. Dc yuaXgy^^ 'it) axjiiv v,ov 
Ad:i Sy- ^ 0,y )y -s^ '^ }(p crop- 
nod. Ni- ^^ ^jv;,n,i, i^J\, -j ^opi- 



i\di\ T^ 

T Kj'Kp -ra aura, iy uiTdji 

And further, the Ana- 
thema denounc'd againft 
fuch as fay. He was not 
before be was begotten, 
did not appear unreafon- 
able : Since 'tis confefs'd 
by all, that he was the 
Son ot God, even before 
his Generation, according 
to the Pltlh : Nay, be- 
lides this, onr Emperor, 
mofl belov'd of God, con- 
firm d by Reafon, that e- 
ven as to his Divine Ge- 
neration, he was before 
all Ages, feeing that be- 
fore he was adually be- 
gotten, he was potentially' 
in his Father, when not 

yet begotten. The Father 
being always a Father, as 
he was always a King, and 
a Saviour, and every thing 
potentially, being always 
thus invariably and unal- 
terably the fame. 
Thefe Words, ^ omitted by Socrates^ are 
too plain to need a Comment, and too well 
attefted to be thought fuppofititious, let Bifhop 
^t:7/ fay what he pleafes. Nay, his Lordfhip gives 
aa6, C^c. us a Qiiotation fully confirming this thing from 
Zem^ Bilhopof rtrona, one of the fide of Ortho- 
doxy : Fmedit 

Sed. Ill 
C 9. p 

Primitive iaitb. 

Procedit in nativita" 
trni^ qui erat^ ante- 
ijuam tJafceretftr^ in 


*Certi Socrates confulto 
earn {^pericopm'] prater- 
mififTe njhi videtur^ eo 
quod hareticum fenfum 

He comes to be born, 
who was, before he was 
born, in the F^ither. 



Hxc autem 'S/erba — 
defmt apud Socratem: 
^ua forte retkuit ne Eh- 
jebii^ quetn ah Artana 
JHcereft ex hac cpijlola 
purgandum fufceperat^ 
caufam aperte proderet. 

Socrates feems to me, . 

plainly to have omitted Trlieodorit 
this Paflijge, becaufe it 
contained an Heretical O- 

fays ralefius • and, fay the Benedidines^ on the place 
in Athanafms^ 

But thefe Words are AdCalcetii 
wanting in Socrates ^ which Epilt. De 
he therefore perhaps con- ^^"<^'''''■- 
ceard, led he ihould plain- ^^^•^*- 
ly betray theCaufe of Eu- 
febius^ whom he had un- 
dertaken to clear of the 
yirian Herefie from this 
Jthanafjus is alfo all along fully of Opinion, that the 
A05.©- was in a Metaphyfick manner in God from all 
Eternity, or rather was really his IVifdom ^.^nd feems 
fometimes hardly to own his Perfcnality or Generation 
before the Creation, at all, yet makes him concern'd 
in the Creation, and is indeed horribly puzzled in his 
Reafdnings. He who has a mind to be an An.m needs 
but read over his Orations agaiuft the Arians^ and 
obferve his weak Proofs, and miferable Reafon- 
ings to convince him of the indefcnfiblencfs of that 
Caufe he undertakes. But as to the Emperor 
Con/iantine's Explication, mention'd by Euftbua^ it 
is partly confirmd by a Letter of his againfl: the; 
Arians^ pretended to be written afterward ; 
where yet all his Zeal againfi: them tranipofts 
him not very mach farther in his Account of this 

K 2 'Mhis 

I g 2 ^^^ Account of the 

Gelaf.Cy- 'Axxot yi o r Gi* ^oi But now Chrifl:, the 
zicen. De xezs^f, o r a-T^iv-mv ,hiyu- Son of God, the Creator 
Adiii Ni- ^^^^^^ ^ ^ d.^va.siai (w- of all things, and the be- 
cTvuni'^"^ ^P"^'^* t>w)'K% o» (lower of Immortality it 
'' * ' crt>v -syaj r '3-J57I' cii'HW, « felf, was begotten, as the 
'^.THT^Jy^^SiJ • ly.'m^^^ , Faith we have been brought 
ixilio-.ov <is^7)K^v ojJT^s, «P in, and believ'd, has 
:^ mCTBTB ai tJ TT^i feV, iaitruifted us ^ was begot- 
i^^ ^ r 87r' i/Tv j^j^j'H- ten, I fay, or rather he 
f^cv it:t.YJ>, proceeded out of the Fa- 

ther, being ever in him, 
for the fetting in order 
the Creatures that he had 
Only the Reader is to know, that this laft Quo- 
tation depends barely on the Authority of that 
grand Corrupter of ancient Hijiory for the Caufe of 
Orthodoxy^ Gelafius Cyzicenus ^ and fo no weight 
Defenf.Sy-at all can belaid upon it. However, Bifhop Bull 
nod. Ni- is willing to make ufe of it, in the want of bet- 
Jw^P^^'^' ter Authority, to fupport his ill- grounded Noti- 
Lzasf' °^' '^^^- ^^^^ '-^"'^ Ancients did not mean by the 
Generation of the Son, what the Word naturally 
figniBes, his Vrodudion or Coming, expotentia in 
adwn^ as the Schools fpeak ; but only his 's^if^(ln?^ 
His Cofning out of God^ and Condefcending to aft id 
the Creation of the World. If the Generation and 
Creation of the Son means no more in ancient Au- 
thors than this. Words may fignifie what any one 
pleafes, and 'tis in vain to think of underltanding 
any ancient Authors at all. 

N.B. If we obferve the foremention'd diftinftioa 
between the original plain Expreffions, before Philo- 
fophy was admitted, and thofe afterward^ we fhall 
not be fo much furpriz'd at the remaining Tefti- 
monies concerning the original Produftion, or6V- 
neration of the Son of God , but fhall eafily fee 


Frimhlve Fnith, i^l 

that the Church for feveral Ages had no Notion 
of the real Eternity^ and but barely a Philofophick 
Opinion, unfupported by all facred Authori- 
ty, of this A^etaphyfick Eternity of our blefled 

N. B. Several of late, fince the real Eternity has 
been fuppos'd the ancient Dodtrine, have been 
willing to fuppofe the Son to be the neceflary or 
emanative effed of the Father, and fo coaval with 
him ^ as Light is fuppos'd the emanative effed of 
the Snn, and coa^val with it ♦, and to this they ap- 
ply the Expreflion of Paul^ i^^cwycL^y^ 't J)^^y)i. But Heb. I. 5. 
then, to fay nothing how unreafonable it is to 
give us a bare Metaphor^ or Similitude, inftead of 
direft Aflertions and Teftimonies ^ nor to fay, 
that the light of the Sun is not coxval with it, 
but AKcefllve, being propagated gradually ; and 
that 'tis indeed nothing but fmall parts of Mat- 
ter really fent out from his Body, and, by a way 
not yet known to any, occafioning that Senfation 
we call Light m us • to fay nothing of all this, 
I venture to affirm, that whatever becomes of e- 
manative Caufes and EfFefts in other Cafes, the 
necelTary emanation of one Per/on from another^ is too 
unintelligible a Notion to be receiv'd without the 
mod cKprcfs Teltimonies and Demonftrations ^ 
whereas in this Cafe we have not the lealt direft 
and plain Argument, or Authority, in all the ori-r 
ginal Records of our Religion j no more indeed 
than we have for Tertuliian and Athanafms his 
Hypothefis, that the Son, before his Generation, 
was no other than an Attrihate in God the Father 9 
and was after begotten into a Divine Perfon. He 
muft have a very piercing Eye that can difcern 
any of thcfe Scholaftick Opinions in the Sacred, 
or moft Primitive Writers of the Church. Nay, 
indeed, fmce we (hall fee prefently that the Ge- 
K 3 neratiorj 

I j'4 An Account of the 

neration of the Son, was ever own'd to be not 

nece[fary bui voluntary^ this Hypothefis is diredly 
contrary to all Antiquity. 

N. B. In this very Article the Corrupters of 
ancient Monuments have been at Work in a 
I- VII. every remarkable place • I mean in the ApofioUcal 
4^-p-i^ themfelves, in the very Original 
Creed or Confeflion of Faith at Baptifm ; where, 
after the word y.vvrdv]^.^ begotten^ the printed Co- 
pies have added, « >tv^v\ci^ not created^ diredly a- 
gainft the mind of the fame Conftitutions, which 
p. 37^. affirm, but four Pages before, that our Lord is 
that Wifdom which vcas created by Cod^ as we have 
already feen. Cotekrius owns, that « K-n^vTa pro- 
b:ibly crept from the Margin into the Text ^ and 
that -it IS wanting in other Copies. According- 
ly, of the five MSS. thofe Words are only in 
two of tiiofe that are moll plainly interpolated 
ellewhere, and wanting in both the beft Co- 
?Tm' l\^^' ^'^""P ^""^^ *^ appears, overlook'd the 
cxn sla ^"^"^'^ ^y^'*'^ '^''"'^ ^^^^ ^ew'd that Interpola- 
II. C. 3. F^°"' ''^"'^ ^^ produces this as the principal place 
S.6. in the whole Conftitutions for his purpofe; and 
on Its Account, in part, is willing, as he Phrafes 
It, to exmfe the many other unwary and dan- 
gerous ExpreiTions which appear in them. Tho' 
why the Apoftolical and moft Primitive Writers 
inltead of our ftubmiOion to their plain Accounts 
ot the original Chriftian Dodrines, free from the 
modern Interpolations and Additions, are thought 
worthy of excuje and for^hemfs only, as is the 
conftant Treatnient they meet with from thefe 
later Ages, I can by no means underftand 1 but 
3;n afraid the modern Vindicators of later No- 
tion^, and Corrnpters of Books on their Ac- 
count, will flQ.;id in moie need of excufe and for. 


Trimitive Faith, 155 

gi7jcnefs, at the great day, for their manifeft Par- 
tiality and Prevarication in thefe Matters. 

N B. In this fame Article the excellent Author 
of the Book De Trinitate^ ufually fuppos'd to be 
Novatian^ is no lefs than thrice Interpolated, in 
almoft the fame Sentence. It runs thus in the 

Quia & Pater r7- Becaufe the Father is al -De Tnmt. 
lunT etiam pracedtt -^ {o prior to him, lince it^^ 5'- P- 
quodnecejje ejl prior fit mufl: needs be, that ashe^ ^• 
qua Pater fit '^ qmniam is his Father, he mufl" be 
antecedat mcefje eji eum prior to him ^ becaufe it 
qui haket originem ilk mufb needs be that he who 
qui origimm nefcit. has no oiigin, mull be 

before him who has one. 
And fo I mufl: own Bifliop Bull honeftly quotes 
it. In the printed Editions 'tis thus. 

Quia & Pater ilium Becaufe the Father alfo Defenf. 
Hiam quadam racione is, in fome manner^ prior F'd- Ni- 
prmdit • quod necefe to him •, fmce it muft^ needs Jf,"*^.™' 
ejl prior quodammodo be, that as he is his Fa- §^ ' 
fit qua Pater fit -^ quo- ther he mnft, after fome ' 
niam aliquo pado an- fort, be prior to him • for 
tecedat mceffe efl eum it muft needs be that, in 
qui habet originem ille fome fcnfe, he who has no 
qui originem nefcit. origin, muft be before bin? 

who has one. 

Hear the fair Confeffion of Pamdius his Editor, 
in his Notes upon that place. 

Codex Anglicus 0- The Engli^i Copy omits 
tnittit ifiaqua, ex- thefeWord=,whic;iC7j^w^ttf 
plicationis caufa, ne added, for Explication, left 
j^rianis zndettur fave- the PalT.ige fhould feem to 
re^ addidit Gagnsus : favour the Jnans : 1 mean 
nempe quadam ratio- in fome manntr after fome 
ne, quodammodo, <^ fort, and in fome fenfe. And 
aliquo pado. ^erum indeed we chofe to leave 

■ • K 4 tnaluimm 

2^6 An Account of the 

trtaluitntis in contextu ftill thofe Words in the 
relirquere^ ut nemo Context, that no Body 
Iliac errandi caufam might hence take on oc- 
fumat. cafion of falling into Error. 

Nay, we have prefently two more like Corrupti- 
ons retain'd on the fame account by Pameltm^ and 
not dilbwn'd by him. Hear his Words, 

InCgp.gJ. Et qude hahet MS. 

Not. i^j-Cod. Anglkus eadem de 
caufa etiam a nobis pra' 
Urmiffa^ &^ Merito 
eft ipfe ante omnia, 
Cfed poft PatremO ac^ 
fecandam perfonam 
efficiensXpoft Patrem, 
(qui Filius.] 

ThofeWords alfo which 
the En^lifJj MS- Copy has, 
are omitted by us, for the 
foregoing reafon ; both 
thefe. He is certainly be- 
fore all things, C but after 
his Father:] and thefe, ma- 
king a fecond Perfon, Qaf- 
ter his Father, as being his 


yet we n=juft own, that one or two of Gagmus's 
Orthodox Emendations are rejeded by Pameliusy 
as too grofs ^ which therefore Gagnam alone muft 
aafwcr for. Take firft the PafTage, as it was ia 
Gagnaus his Edition ; and then how it is in Par 

fmlm\, and the MSS. 
^ 21. p. Sed fi a Chrijlo ac- 
754, 7n- cc^/f ^W'^ nunciet^ non 
eft homo tantummo- 
do Chriftus, a quo 
accepit Paracletus De- 
ns non minor, quoni- 
am nee Paracletus a 
Chrijlo acciperet' nifi 
Dens ellet Chriftus. 
Chrijlus ergo fe Deum 
efje hoeipfo probat^quod 
ah eo accepit Paracle- 
tus qu£ minciat ; ut te- 
jlimonium Chrifli divi- 
'nitatis grandc fit dunt 

But if he receive from 
Chrift thof^ things which 
he declares, Chrift u not 
therefore a meer Man^ from 
whom the ParAclete^ being a 
God no!: inferior to him^ re- 
ceives them. For the Pa- 
raclete would not receive 
from Chrift, unlefs Chrift 
were God. Chrift there- 
fore, by this very means, 
proves himfelf to be God, 
becaufe the Paraclete re- 
ceives from him thofe 
things which he declares. 

Primitive Faith. 


ah illo paracktus fiimit 
qua cater ii tradit. So 
Gagnaus. Now for 
the true reading, 

Sedft a Chrijio accepit 
qudf nunciet major ergo 
jam Paracleto Chri- 
ftus eft .' quoniam nee 
Paracktus a Chrijio ac- 
ciperet nifi minor Chri- 
fto ell'et : minor au- 
tem Chrifto Paracle- 
tiis Chrijiutn etiamDe- 
um ejfe hoc ipfo prob^t^ 
a quo accept t qua nun- 
ciat • ut tejlimonium 
Chrijii divinitat'^gr an- 
cle fit dum minor 
Chrifto Paracktus re- 
pertus ab illo fumit 
^ua caterps tradit. 

So that this is a great Te- 
ftimony of Chrift's Divi- 
nity, while the Paraclete 
takes from him what 
things he delivers to others. 
But if he receive from 
Chrifl: thofe things which 
he declares, thaefore Chriji 
is greater than the Paraclete^ 
becaufe the Paraclete 
would not receive from 
Chrifl, unkfs he were infe- 
rior to Chriji. But the Pa- 
raclete^ xvho is inferior to 
Chrifl^ does hereby prove, 
that Chrift is God, from 
whom he receives thofe 
things which he declares. 
So that this is a great Te- 
ftimony of Chrift's Divi- 
nity, while the Paraclete^ nho 
is found to be inferior to 
Chrifl^ takes from him thofe 
things which he delivers 
to others. 

N. B. The following original Writers of our 
Religion before the Nicene Council, have either 
by quoting the famous place of the Proverbs, 
Kvei&- i>cv(n ^ a^x'^jj hJuv aviyi. The Lord created 
me the beginning of his ways^ or by exprefs Words 
of their own, or by both, faid that our Saviour 
^yNSis Created or Made-^ was a Creature^ a Being made 
by the Father ^ or, what I take to be the fame, 
was begotten, not neceffarily^ but 'voluntarily by him; 
and none, in three Centuries, that I remember, 
took any Exceptions at this Language, but Dio- 
fiyftus Romanus^ and that ftands only upon the 
Authority of Athanafms. Solomon 


An Account of the 


Sou of Siracb 

St. Paul 

St. John 

St. Herman 

Apojlolical Conjlitutions 


Avithovoi thfiRecogni, 


Jufin Martyr 





Clemens AUxand, 



Gregory Thaumaturg. 



Vrov. VI II. 22, ^c. 
Eccluf. I. 4.9. XXIV, 8,9. 
Coh/. I. i^.Hek III. 2? 
yipoc. I! I. 14. 
Shnil.V. §.6. p. 105. 
L. VII. C. 35. p. 375.Vid. 

L. V. C. 20. p. 325. L. 

VII. C. 41. p. 380. L. 

VIII.C. 12. p. 399. 
Ad Magnef. §. 8. p. 58. Ad 

T^rf. §, 6. p. 107. 
L. III. §. 8. p. 520 §. 10, 

11. p. 521. 
Dialog, cum Tryph. p. 2S4, 

287, 3TO, 354, 359. p. 

284,289? 327. 
L. IV. C. 37. p. 331.3 
Legat. §. I o. p. 39. 
§ 7. p. 19. 
Scripftt Lihrum -afeJ xTJcts.? t^ 

yyi(n>}iXeiT«. Eufeb. Hiji. 

£ccl. L. IV. C. 16. p, 

Strom. V. p. 431. c^ apttd 

■C^TVTmnii clariffime. Phot. 

BihVwth. Cod. CIX. p. 

Adverf. Prax. §. 5. p. 637. 

§. 6, 7. \). 637, 538. 

jidverf. Hermog. 
Contr.Celf. L. V. p. 257. 
Bafd. Epifi. LXiV. Doaor, 

Eccl. Neocafar. Tom. II. 

p. 849. 
Cap. XI. p. 349.C.XXXr. 

p. 409. 
Tejlimon. adOuirtn. L. I. §. 

I. p. 3'.^ 


Primitive Faith- 139 

J^ionyfiHS Alcxandr. Baftl Epijl. XLT. ad Max. 

TomAl. p. 802, &c. 
neognoftus Thot. Cod. CV I. Col. 179- 

Methodius De Creatis, p. 34S- 

Laliantius De Orig. Error. L. 1 1 . §. 8, 

p. 93. 

N. B. 'Tis certainly a very Tad and melan- 
choly Confideration for a Chriaian to obfervc, 
that the very firft and mofl celebrated of the Ge- 
neral Councils of the Church, I mean that of Njcc^ 
was fo little acquainted with, or concern'd for, 
the ancient facred Doftrines and Language ot 
their Religion, as not only to introduce and en- 
join the Confubjlantiality^ a Notion and Expref- 
fion almoft wholly unknown to the Ancients, and 
rejcaed by the Council of yintiocb^ when it firft 
appeared publickly araonp; the Chriftians ; but al- 
fo to condemn the Notion and Languageof cr^^- 
ted and creature, when apply'd to our Saviour ; 
which yet are fo certainly,and fo frequently apply'd 
to him by the Scriptures, both of the Old and 
New Teftament, and by the befl: and ancienteft 
Writers of the Primitive Church aifo • nay, e- 
ftablifh'd a Rule for keeping £^y?e»'direaiy contra- 
ry to that of the Apoftles alfo. Suvely thofe who 
fo much depend on the Authority of Synods and 
Councils for the Determination of their Faith and 
Praftice, do not refleft on chefe thincs as they 
ought ^ norconfider, thatChrifl: and his Apoftles, 
and not any fuch Huraane Afiemblies, avc. to be 
the Guides of Chriftians in all fuch facred Matters 
of Religion. 

Oibi yiv Iv otpxH. r 3 In the beginning ;vas j^f^^^^ 

d^yljH K'.y^ S{,tAmv ^uf»- God. But vve have re-§, 7, §. p. 

AiV«/«V. -i^ '^.:^n^ r ceiv'd this Notion, that 19— 23- 

'iK^v «oVj vuT^p^A-y ?• thi3 beginning was the 


A^ Account of the 

cracTK J)Jvx}jUi of>^,f^ )u 

erov cu/Tti) TO. TittVTO.' ' <ruv 
ttvrS y^ iiA >\ff)4KYii Sova,- 

e( nv ctf cornw, vzjresTlo^" 

ttCi^ 'sr^TiYiS'a. hoy©-' 6 

T yjioj/xa r d^yliM' yi,y>vi 

St:' <hAh7;7<« Tn-mimvcV. a- 

K'ayQ- isn^ih^v cK. -^ r 
•stt^cf JbjjdiMieoi, ^K d,\g' 

T \u'JJJT6 (pi)vbM, Ji^yjxy- 
fJ-^V r c;i J^^7'' d'i-TixifjoV 

power of the Word. For 
the Lord of the linivcrfe 
being he in whom all 
things fubfiil, was alone, 
if we regard the Creation, 
which was not yet made^ 
but if we regard this, that 
all the Power of. vifible 
and invifible Beings fub- 
fifted in him, all things 
were with him ; for with 
him in Mecaphyfick Exi- 
flencc, the Word him- 
felf, which was in 
him, fubfifted. Now by 
his mere Will the Word 
came forth. But the Word 
proceeding from him, who 
did not thereby become 
empty, became the firft 
born Work of the Father. 
Him we know to be the 
beginning of the World. 
But he was produc'd by 
Diviiion, not by AbfcilTi- 
on -^ for what is by Ab- 
fciffion is feparated from 
the firfl: Caufe : and what 
is by Div'ifion, \indert.ikes 
a voluntary Difpenfation, 
and does not make any 
defeft in him whence he 
is taken. For, as many 
Fires are kindled from one 
Torch, yet is not the light 
of the firft Torch dimi- 
nifh'd by the kindling of 

mi. IV Toi»chss 

fo the 

Frimitive Faith, 

j1jM<x< Trciiwv, Avrif icwrco 
T ttAn-3-«f ;(gi7rt'Aw4/f ws- 


Word, tbo' proceeding 
from the Power of the 
Father, did not leave him 
that begat him without 
his Word. For, I my lelf 
fpeak, and you hear^ and 
yet am not I that fpeak 
become without thatWord 
which is transfer'd to you. 
But by fending out my 
own voice, I intend to bring into order the dif- 
orderly Matter which is in you. And as the 
Word which was begotten in the beginning did a- 
gain beget this Creation, creating Matter for it felf , 
fo is it with me alfo ; who, in imitation of the 
Word, being begotten again, and having receiv'd 
the Comprehenfion of the Truth, I reform th« 
Confufions of the like Matter. See a Diflertation 
of a namelefs Author upon Tatian^ p. 12, 13. at 
the end of Tatian. 

For the heavenly Word § 
being made a Spirit by the 
the Father, and the Word 
from his rational Power, 
according to the Image of 
the Father that begat him. 

yc.vfr\(rd/lQr- env-nv tw^oj 
(/.iiuwaiv, K. T. A. 


n \(iyov IiJ)a^tzv a> lui 
til on (j'uKa.yyjon kyivvn- 

T oAwK. )y AoyQ- 

£}*^ eLVTi, ttei ffvf^-m- 
fvv eu/ro, ;c. T. A. 


God therefore having Theoph« 
his Word mhabiting in his ad Autof. 
own Bowels, begat him L- !!• ?« 
with his Wifdom, by e-"" 
miffion from him, before 
the Creation of the Uni- 

verfe .^-And his Holy 

Word, which was ever pre- 
f^nc with him, &c. 

p. loo. 

j4/i Account of the 
O hoy©- T Qi^oi'f^ The Word of God, 
which is alfo his Son ; noc 
as the Poets and Writers 
of Fables fpeak of the 
Children of the Gods, be- 
gotten by mixture ^ but 
as the truth explains itj 
that Word that ever in- 
habited in the Heart of 
God. For before any thing 
was made, he had him for 
his Counfellor, being Mind 
and Intelledi:. But when 
it pleafed God to make 
whatfoever he had deter- 
mined, then he begat this 
Word, by fending him 
forth, the firft-born of e- 
very Creature ^ not being 
thereby depriv'd of his 
own Word, or Reafon, but 
begetting the Word ^ and 
ever converfing with him : 
from whence the Holy 
Scriptures, and all Infpir'd 
Perfous, teach us : As one 
of that Number, John fays, 
Jn the beginning was the 
Word^ and the Word was 
Tpith God 5 fhewing, that at 
the firft God only exided, 
and in him his Word. 

If you have a mind, out 

of your depth of Uuder- 

P 5*^.39) OTd7< Tj ^ix67u/, i'^u J)a. flandlng, to confider what 

this Son means, I will 
briefly inform you. He is 
the fi: ft Production of the 

Legal. 5 


lit, nof rtUJd' UK ui 61 izoi- 
ifjou iy iJ.v^y^.'pQt Kiya- 

•S-rta J)«ySi^j r hoyov r 
ciVra JictTTavTvi cviieL^TOv 
eV KOpJ^l'cf, ©£». T£? yelp 77 
jifS^, <ftiTov eiyz avixCa- 
}\gv gfltDT8, vZv iy ip^jvmiv 

Qlhi Tvoimau O'JO. iCiiKdj' 
oa]o, 'j^Tof r h'oyov kyiv' 

Tmirni KT'i(Ticof' » KjiVcod-eii 
ctiiTb r h'oyn., d?^.ct hoyoV 
ycVVACfcti^ )y ir^ Koyu> av- 
<T» J)a7rdLiToi o^Kuv' 0- 
^v SiJhirAiiS-iv ii{/Ai eu a.- 
■}KU y^-^ul, }y TidvTif 

tiV hiy©-, it) Q hoyQ- 
riv '7re)i T ©soy' S'etKvCi 

077 \V 'JfUTOli flOvQ- nV 

c ©so;, )y iy 'cjuT^ 6 Ao. 

<nco( oxo-TT^v C iT&icrtP 

Primitive Faith 

yiV cLVTOi \V i'JJJTU T Ao* 

ycv, eciSiaS \y}iXjDi avj 
rt/>' tair v\imv ^t//t/TOt- 

CTifjsA-^'i'. avjjciJ't 3 TjJ 

e;<77!rE (xe eif^bj) oJ^y clo- 
th, «V '€V;«i «tT». 


In €0 autem qui fit 
fjper omnes Deus, 

lotus Nou;, c5* ^or«j a6- 
>©- cum ftt^ quemad' 
mcdttm pradiximus ^ & 
ViC aliud antiquiuSy 
■dcc poflerius^ aut aliud 
alterm habente in fe ; 
fed toto aquali^ & ft- 
mili^ & uno perjeve- 
rante^ jam non talis 
kujus ordinationis feque- 

tur emijjio. de- 

cewius eiutsm magts 
qitam hi qui lationem 
prolativi homimim ver- 
bi tranferunt in Dei a- 
urnum rerbum^ & pro* 

Father : Not as made 
(for God, who from the 
beginning was an eternal 
Mind, h:id in himfelf his 
Word, or Reafon, being 
eceinallv raiional :) bnt in 
fuch manner as Vrhcn all 
material Beings er un- 
form'd Matter or Earth, 
as their fuhjiratum^ had 
lighter and heavier parts 
mix d together, he pro- 
ceeded out to them, that 
they might exift both in 
idea and reality. The 
Prophetick Spirit alfo a- 
grees to this account. For, 
lays he. The Lord created me^ 
the beginning of his iVays^ 
for his Works, 

Now in him who isiren.L. IL 
God over all, who is in-c. tV p.* 
tirely Mind, and intirelyj^S. 
Reafon, as we have above 
difcours'd, and has not a- 
ny thing earlier, or later, 
or any thing of any other 
fort in himfelf, and con- 
tinues always every way 
equal, and alike, and one, 
this fort of Emiilion, ac- 
cording to this Scheme,. 

will not fellow. . 

But thofe fpeak more a- 
greably to good fenfe than 
thefe, who transfer the 
manner of EmiQlon of the 
VVcid of a Man which he 

144 ^^^ Account of the 

Utionis iintium donan- fpeaks, unto that eternd 

tes C~ genelm^ quem- 
admodum &fuo verba. 
Et in quo difiabit Dei 
f^erburyj^ imo ma^is ipfe 
Beus^ cum ft: Verhum^a 
verbo hominum^ ft tan- 
dem hahmrit ordinatio- 
nem & emijfionem ge- 
nerationis ? Hd. C. 48, 
49, p. I7<^, 177, 178. 

Non enim infe&us 
£5, Horrtn^ neque fern- 
per CGextJlebc^s Dco^ ft- 
cut proprium [vd pro- 
xinmrn} ejus Kerbum. 

Semper autem co- 
cxijlens Filiiis Patri, 
dim & ab initio fem- 
per retelat Patrem & 
Angelis^ & Avehmge- 
iis^ & Potejlatibus^ & 
f^trtutibus^ & omriibus 
quibus vuli re velar e 

Ojhnfo igitur mani' 
io.p.i^S' fefte fjHod tn prtncipio 
Verbum exijlens apud 
Denm^ per cjuem om- 
ni.t frSa funt^ qui & 
fcmpcr adtrat generi 
humano^ hunc in nO' 
vi[finiis temporibus, /<?- 
cundum prdsf.nitum 
iempus a Patre^ unitum 

C 43. p. 


C 55. p, 


t. Ml C. 

Word of God ; afcri- 
bing to him the beginning 
of his Emiffion, and its 
Generation, as they do 
in the Cafe of their own 
Word. Now wherein will 
the Word of God, or ra- 
ther God himfelf, who is 
the Word, differ from the 
Word of Men, if he has 
the fame order and man- 
ner of Erniflion in his Ge- 
neration ? 

Thou art not unmade, 
O Man, nor didlt thon al- 
ways coexifl: with God - 
as did his own for, his 
neareft] Word. 

The Son, who ever co- 
exiiled with his Father, 
did always in old time,- 
and from the beginning re- 
veal his Father to Angels, 
and Archangels, and Pow- 
ers, and Virtues ^ and to 
all to whom God would 
have him reveal him. 

Seeing we have mani- 
feftly demonftrated, that 
the fame Word which was 
in the beginning with God, 
by whom all things were 
made, who was alfo ever 
prefent with Mankind, was 
united in the lafl: Days, at 
the time appointed by the 
Father, to his own Worfc- 

Primitive Faith, 


fm plafntati, pajjibitem 
hominem faOunt exclu- 
fa efi omnii contradi- 
&io dicentium^ Si ergo 
natus e/?, non erat ante 
Chriftus : ofiendimus 
enim quia non tunc u- 
pit Filius Dei, exijlens 
femper apud Patrem, 

Non enimfolum ante 
Adtm^ fed ante omnem 
conditionem glorificabat 
Verbum Patrem fuum^ 
mamns in eo-^ <b^ ipfe 
a Patre giorificabatur ^ 
quemadmodum ipfe ait 
Pater clarifica me cla- 
ricate quam habui a- 
pud te priufquam 
mundus fierce. 

Adefl enim ei fem^ 
per Verbum <y Sapien- 
tia^ Filius & Spiritus^ 
per quos 6* in quibus 
omnia Itbere & fponte 

fecit, *Et quoni- 

am Verbum, id efi Fi- 
lius, femper cum Patre 
erat, per multa demon- 

Ve progenies ejus 
primogenitus Verbum 
defcendat in faOuram. 

manfhip, and made a Man 
liable to fufFering -, all 
their Oppofition is exclu- 
ded who fay, If th6n Chrift 
was bofn, he was not be- 
fore. For we have de- 
monftrated, that the Son 
of God did not then be- 
gin to be, as being ever 
with the Father. 

For the Word glorified L IV. C 
his Father, not only before i8.p.3ij- 
Mam, but before the whole 
Creation, while he abode 
in hira, and was himfelf 
glorified by the Father, as 
he fays. Father glorifie me 
with the glory which I had 
with thee before the World was. 

C. 37- p. 
33o> 33<» 

For his Word and his 
Wifdom are ever with 
him, his Son and his Spi- 
rit •, by whom, and in 
whom he made all things, 
freely and fpontaneoufly. 

And that the Word, 

that is, the Son, was al- 
ways with the Father, 
we have largely demoit- 

That his Produdion, his L V.C 
firft begotten Word, may 36. p-4^*» 
defcend upon his Work- 


1 46 -^/^ Account of the 

Recrgn. ., Qw. ergo ejfe mn in- He therefore who bad 

L-IU- §■ choavit^pudUius Uaij^ po beginning, that God I 

■ ^' ^'^°\gcnwt ^rimogemtum have been fpeaking of, be- 

otnnis creaturdt^ ficuti gat the fir ft begotten of e- 

Vcum 4ec'Mt -J nfin fe very Creature, in a manner 

immtitam^ non fc eon- worthy of God ; not chang- 

veruns^ non fe div't- ing himfclf, not altering 

dem^ non defiuens^ non himfelf, not dividing him- 

cxtcndms ali<ju}d. . fdf, not falling off", or ex- 

genuit ergo Deus quod tending any thing. — God 

c^ Fafturam vccare di- therefore begat that which 

dkhnuy^ hoc ipfum cr- we have learn'd to call the 

go vocarc ^ genitu- PTor^^w^w//;;; of God, which 

ram, 6' faduram, d* we may therefore call a 

Yeliqua horum voaihu- Being begotten^ or made 

hrum, or by the parallel Names! 

N.B. TsikQ Cotckrius 
Sic jiriani yi\p)\(Miy 
W)jiifi<t, KTia-uif, confuri' 
debant ; eaque mmina 
trihuebat Filio : ^uem 
& fubftantiam geni- 
tam folebant appellare. 
Atque obfervatura 
fiiit a viris dofris non 
abltinuifle ante Ari^ 
um quofdam antiques 
Pacres tribus poitre- 
mis locntionibus, (!k 
confmiilibus aliis. 

§. ir, II. Manendo itaejue gs- 

p. J -I. niiit Dcuf, voluntate 

prazcedente, ftcut pr<e~ 

diHum e/l. - cum 

ergo uHHs fit ingenitiis^ 
& miis genitusy fpiri- 

t's Note upon this place. 

So did the Jrians con- 
found the Names, A being 
begotten or 7vade^ or creat'cd, 
and afcribed thofe Names 
to the Son •, whom alfo 
they ufed to call a begotten 
Subjlancc. And indeed ic 
has been obferved by the 
Learned, that fome of the 
ancient Fathers, before y^- 
nw, have not abllain'd 
from the three laft Ex- 
preffions, and others like 

God therefore begat him 
without any Change in 
himfelf, his will going be- 
fore • as we have faid 

already. whereas 

therefore there is but one 

Primitive Faith, 14 7 

tus Sandus Film diet nnbegotten Being, and one 
non potejl, nee primo- begotten, the Holy Spirit 
gemtiiS. Fadtus eft e- cannot be call'd the Son of 
nira per Faftura. God, nor his firft-born • 

for he ii made by a Bmg 
which was bimfelf made. 

N. B. RufinUi, who tranflated thcfe Recognitions^ Vid. tiu- 
was (0 affrighted at fuch Exprefllons as thefe, that fin Pf^f- 
he durft not tranllate fome Sections wherein they P' ^^^* 
were contain'd •, and had not fome other bolder 
Hand fupply'd hisdefedt, we muft have loft them • 
or, however, muft have had them only from the 
fpurious Edition of the Recognitions^ which now 
pafs under the Name of the Clementine Homilies. 
f For they were in both Editions, as Rufinus aflures 
us in his time, and they are in both at this Day.] 
But 'tis the more ftrange, that Rufinus (hould not 
dare to tranflate fairly and fully,when he appears to 
have believ'd, that thefe Books were really written 
by Clement^ the Companion of Paul bimfelf. So 
terrible a thing, even in his Days, was the Im- 
putation of Hsrefte^ that the Doftrines of even the: 
Companions of the Apoftles, when fufpeded of 
that, were to be hidden and conceal'd from the 
Church of God, for fear of Infedion. And no 
wonder, when divinely Infpir'd Books themfelves 
have been rejefted on the fame Account ^ wicnefs the 
RevtUtion of John, becaufe it aflerted the Alilkmtium; 
and the Epijile to the Hebrews, becaufe, among o- 
ther things not approv'd of, it was not thought 
Orthodox in the Point before us • Et quia fadura Hebllf. 
Chriliiiin dicit in ea, inde non legitur in Ecclefta, fays 2. 
Pbilajlrius. And becaufe the Author fays therein.thatChriji^^^ Haer«. 
Was made, thereupon it is not read m the Church. Upon^' ^^' 
the whole, confidering the Villany of Corrupters 
and Interpolators, and the long time of the Powet 
of Antichriftianifm^ and its fore-nmning Here- 
L a - fiss^ 

1^8 Ar/^ Account of the 

Ties, 'tis well fo many uncorrupted Teftimonies 
do ftill remaitiof the original Chriftian Faith in 
this important Article \ which- feeras to have 
had more attempts made to corrupt it, by Phi- 
lofophy and lnter4^olation, than perhaps any other 
whatfoever-, which is the true occafion of my be- 
ing fo large in^my Notes upon it. 

But now, that the Reader may have feme more 
Light into this ancient Philofophick Notion, about 
the Origin of the Son' of God ^ and may be fatis- 
fy d, that it never pretended to more be than a Phi- 
lofophick Notion ^ take Terthllian's full Account of 
it, in his own Words-, 

They fay, indeed, that 

^iunt quidum &' Ge- 
mfim in Hebrako ita 

Pr..x C 

6-.r' '^^^' ^'''^-^P^^f Jyi^ytncifio De- 
^ ' . us fecit fibi FtUum. Hoc 
tit fir mum non ftr, alia 
tnc aypumenta dc- 
ducunt ab ipfa Deidif- 
poficionc^ qua fuit ants 
Aiuyidl Conjlitutionem, 
adufqHc filii Gcnexati- 
onmi. Ante omnia c- 
nim Deus crat folus -^ 
ipfe fibi cr mundus^ & 
hciis^ & omnia : j'vlus 
autem^ quia nihil aliud 
cxtrinfeciis prater tl- 
lum. Ccsttrummtunc 
quidem folus : habahat 
enim fecum. quam ha- 
btbat a fcmstipfo^ Ka- 
tionem fuam fcilicet. 
Rationalvs enim Dcm ; 
jb" Ratio in ipfo prim ^ 
C^ ita ab ipfo omnia. 

Genefjs begins thus in the 
Hebrew^ In the beginning God 
7nade to himfelf a Son. But 
fuppofing that rendring 
fhould not hold, there are 
other Arguments' that will; 
thofe 1 mean which are 
taken from the very Dif- 
polition of God, which he 
made ufe of before the 
Creation of the World, 
until the Generation of 
the Son. For, before all 
things, God was alone ^ 
being to himfelf a World, 
a Place, and every Thing. 
Alone, I fay, becaufe be- 
iides himfelf there was no. 
external Being. Akho' in- 
deed he was not then Alone, 
for he had with him that 
which he had of himfelf, 
1 mean his Reafoa. For, 

Prmul^'e Faith, 


^ua Rath Scnfn^ ip- 
ftus cji. Ham GrAii 
hlyov dicuini \ quo voca- 
huh etiam Sermoncm 
appellamus. JdeotjMc jam 
in ufu cfi mjlrorum 
per fimpltcitatem intcr- 
pretatioms^ Sermonem 
dicere in pmmrdio a- 
pud Deum fuijfe • cufn 
ma^is Rationem co>n~ 
pet at antiquiorem hahs- 
ri ^ quia non Scrmona- 
Us a pyincipio^ fed Ra- 
tiQnahs Deus etiam ante 
princtpium : cb* cjv.ia 
ipfe quoque Sertno Ra- 
tione confijlem priorcm 
fam ut fubjlantiam fu- 
am ojlcndat. Tamcn 
i& fit nihil intertfl. 
Nam ctft Deus non- 
dum Sermoncm jlmm 
tniferat^ proitiJe cum 
cum ipfa & in ipfa Ra- 
tione intra femetipfuni 
habebat ^ tadte c^gitan- 
do & difponendo ficum 
qua per Sermonem mox ' 
erjt di^urus. Cum ra- 
tione cni>n fua cogi- 
tans at que difpomns^ 
Sermonem cam efficic- 
hat ; qua'n Scrmone 
tr^llahat. Idque quo 
fdcilius inteliigas ex te 
ipfo ante recognofce • ut 
ex imagine \3' fimili" 

God is a Rational Being; 
and Realon was in hiiu 
fiI■I^, and fofrom him came 
all things. \A hich Reafon 
is his Ui^dcrllanding^ this 
the Grctks call ao^©- 5 t>y 
which word we do alfo 
exprefs Scrmo^ or, Speech, 
and thence is it, by inac- 
curacy of Interpretation, 
grovvn common among 
the Latins {oU^^^ tbatStr- 
wo, or Speech, was in the 
beginning with God ^ 
whereas it would be move 
proper to fay, that Rea- 
fon is the more ancient 
and authcntick Meaning •, 
becaufe God did not fpeak 
from the beginning, but 
he was Rational before the 
beginning ; and becaufe 
Speech it felf, conlllting 
of Reafon, owns her as its 
Foundation, {^flr,Subftance.] 
However, 'tis no gre^t 
matter in wbi.h fenfe we 
take it. Akho' God had 
not then Tent forth his 
Speech, and therefore had 
the fame with, and in Rea- 
fon within hinifelf, by fi- 
lently thinking and order- 
ing with himfelf what he 
was abon;; to fpeak pre- 
ien:ly. For thinking with 
his Reafon, and ordering all 
accordingly, be made Rca~ 
L 5 tudinp 

I5Q An Account of the 

tudine Del^ cj^Aam ha- fon become Speecb ; which 
Reafon he treated of by 
Speech. And that thou 
maylt the more eafily un- 
derftand this Matter, re- 
collecl within thy felf be- 
fore hand, and ufe that 
Reafon which thou hafl; 
from that Image and Si- 
militude of God which 
thou haft in thy felf, as 
being a rational Creature, 
not only made by a rati- 
onal Workman, bet ani- 
mated from his fubftance, 
Obferve when thou filent- 
ly difcourfeft with thy 
felf, that all this is the ef- 
fect of Reafon within thee. 
Reafon ftill meeting thee 
in that Difcourfe, at eve- 
ry motion of thy Thought, 
and at every pulfe of thy 
thinkeft is Speech ^ whatfo- 
ever thou perceiveft is Rec- 
fon : thou canfl: not but 
fpealj it in thy Mind • and 
whilft thou fpcakeft, thou 
haft thy inward Speech 
talking with thee, where- 
in this Reafon is, where- 
with in thy Thoughts thou 
talkeft 5 by which, when 
thou fpeakeft, thou doll 
think. There is therefore, 
as it were, a fecondary 
Speech in thee, whereby, 

beas & tu in temetipfo 
rationem^ ^uies animal 
rationale^ a rationali 
fciltcet artifice non tan^ 
turn fatlus^ fed ctiam 
cxfHbJlantia ipfius am- 
rnatus. fide qiium ta- 
citus tecum ipfe congre- 
deris^ ratione hoc iffum 
(igi intra te^ occurrente 
ea tibi cum [ermone ad 
omnem cogitatus tut 
motum^ fb* ad omnem 
fenfus tut pulfum. 
Quodcunque cogitaveris 
fermo ejl : Quodcunque 
fenferis ratio eft. Lo- 
quaris illud in animo 
neceffe eJl. Et dum lo- 
tjueris conlocutorem pa- 
teris fermonem^ in quo 
inefh hac ipfa ratio ^ qua 
cum eo cogitam loqua- 
ris ; per quern loquens 
crgit(vs. Ita fecundus 
quodammodo in te ejl 
fermo^ per quern loqueris 
cogitando^ & per quern 
cogttas lojuendo: ipfe 
Sermo alius eft. Quan- 
to ergo pknius hoc agi- 
tur in Deo^ cujus tu 
quoque imago & fimi- 
litudo cettferis ? <^uod 
babeat in fi etiam ta- 
cendo Kattonem^ ^ in 
RnUont Scrmonm ? 

Primitive Inith. 

Tofum itaque'mn te- when thou tbinkeft thou 
fpeakefl: ; and whereby 
when thou fpeakefl: thou 
thinkefl • and thy felf arc 
another Speech. How much 
more Emphatically is this 
a6ted in God ? Whofe U 
mage and Likenefs thou 
art accounted • that he 
fhould have in hirafeit 
Reafon, when he is filenr, 
and Speech in that Reafon. 
I might therefore on good 
Grounds have laid this tor 
a Foundation that God 
was not Alone, even be- 
fore the Creation of the 
Univerfe,as having in him- 
felf Reafon, and in that 
Reafon Speech ^ which he 
might make a fecond af- 
ter himfelf, by an internal 
Motion. This Power, and 
this Difpofition of Divine 
Senfition is fliewed in the 
Scriptures under the Name 
of VVifdom. For what 
can be wifer than the Rea- 
fon or Speech of God ? 
Hear therefore this VVif- 
dom, as the fecond Perfon 
that was created. Firft of 
all, The Lord created me the 
beginnini of bis ways^ for his 
IVorks : Before hs made the 
Earthy before the A'fountaim 
were pliccd^ and before all 
the HUs did be k-^cp me .- 
L 4 er^o 


^ere prafiruxf[fe^& tmc 
Deum ante univeyfita- 
tis confiitmionem foliim 
fton fuifj'c ^ babentcm in 
femetipfo proinde Ratio- 
ncm^ & in Rationc Ser- 
monem ; quern fecun- 
dum a Je facer et agi- 
tando intra fe. Bcsc 
vis^ ^ hac divini fen- 
fus difpofnio apud fcrip- 
tura^s etiarn in SophicC 
nomine ofenditur. Qiiid 
enim fapientiiis Rationc 
Dsi^ five Sermone ? 
Jtaque Sophiatn quoque 
exaudi^ ut fecund ^m 
perfonam conditam. Pri- 
mo Dominm creavit 
tne initium viarum in 
opera fua ■ priufquam 
terram faceret^ priuf- 
cjuam montes coUoca- 
rentur^ ante omncs au- 
tcm cc'Ucsgeneravit me : 
in ftnfu fuo fcil'icct con- 
dens & generans. De- 
hinc adfiflentcm cam 
ipfa fcparationc cognofce. 
Cum pararet, inquit^ 
caelum aderam illi ft' 
mul^ & cum fortia fa- 
ciebat fuper ventos qua 
furfnm 7jubilaj & cum 
tutos ponebat fontes cms 
qU'X fuh coelo ^ ego eram 
cujrj illo compingem : 


An Account of the 

ego eram ad quumgau- 
debat^ quotidie autem 
obledabar in perfona ip- 
fms. Nam utprimum 
Deus voluit ea qua 
cum Sophia Ratione & 
Sermone difpojuerat in- 
tra fe in fuhjlantias & 
fpeciesfuas edere^ ipfttm 
primum protulit Sermo- 
nem : habentem infein- 
divtduai fuas Rationem 
(^ Sopbiam ^ ut per ip- 
fum fierem univerfa^ per 
quern erant cogitata at- 
que difpofta, imo & 
fada jam^ quantum in 
Dei fenfii. Hoc enim 
eis deer at ut coram quo- 
que in fuis fpeciebus at- 
que fubfiantiis cognof- 
cerentur & tenercntur. 
Tunc igitur etiam ipfe 
Sermo fpeciem & orna- 
turn fuwnfumit^ fonum 
& T/ocem, cum dicit 
Deus^ Fiat Lux. Hac 
ejl HAtivitas ptrfeBa 
Sermonis j dum ex Deo 
procedit, conditus ab eo 
priwum ad cogitatum 
in nomine Sophin ^ Do- 
minus condidit me mi- 
tiutp viarum : dehinc 
generatus ad cfcSuw^ 
Cum parartt Caelum a- 
V dcrafij iUi fvnnl : Ex- 
. irtdc eum parsm fbt fa- 

That is, in his own Senfa- 
tion, creating and beg^ 
ting. After this, confidCT" 
this Wifdom, as feparated 
and ftanding by : When he 
prepared the Heavens^ I vpas 
with bim^ and when a- 
bove the Winds^ he made 
Jlrong things^ which are fupe- 
rior to the Clouds ^ and when 
he fecur^d the FauntainSy 
which are under the Heaven, 
I was withhim^ fitting thir,gs 
tc^ether. I was he with whom 
he rejoiced : I W4i aljo every 
diy delighted with his Pef" 
fon. For, aflbon as ever 
God would bring into their 
Subftances and Sorts thofe 
things that he had or- 
der'd with his Wifdom, as 
it takes in both Reafon 
and Speech, he firit fenc 
forth his Speech, which 
had both Reafon and Wif- 
dom within it, that all 
things might be made by 
the fame Perfon, by wlioni 
they were contriv'd and 
difpos'd 5 nay, and already 
made, as to the Senfation 
which was in God. For 
this was ftill wanting to 
them, that they might be 
externally known and ex- 
hibited in their feveral 
Sorts and Subftances. Then 
alfo did the Word it felf 

Primitive Faith. 


ctem, de quo procedendo 
filius fa{lus ejl^ primO' 
genitus^ ut ante omnia 
genitui • & unigenitus 
ut folus ex Deo genitus^ 
" profrie de vulva cordis 
ipftus^ fecundum' quod 
& Pater ipfe^edatur. 
hruBavit (W tncum^ 
Sermonem optimum. Ad 
quern deinceps gaudcm 
proinde gaudentem in 
perfona illius^ filius me- 
us €S Tu • ego hodiege- 
nui Te. Et^ Ante Lit- 
ciferum genui Te, Sic 
& Filius ex fua per- 
fona profitetur Patrem 
in nomine Sophia ^ Do- 
rainus condidit me i- 
nitium viamm in o- 
pera fua ^ ante cra- 
nes auteni colles ge- 
neravit me, &c. 

therefore alTume its Sort 
and Ornament, Sound and 
Speech, when God faid. 
Let there be. Light. This 
was the com pleat Nativi- 
ty of the Word, while it 
proceeds from God, being 
created by him at firft in 
his Thought, under the 
Name of Wifdom, JheLord 
created me the beginning of 
his ways. Afterward he 
was adually begotten, when 
he prepared the Heavens J 
was with him. A f ter t h is he 
makes him his Companion, 
from whom he proceeded, 
and was made a Son. The 
firfl begotten ., as begotten 
before all things^ and the 
only begotten, as alone be- 
gotten by God in a ilrifc 
fenfe from theWombof his 
Heart ^ according to what 

the Father himfelf teftifies. 
My Heart has fent forth a mofl excellent Word. To 
whom afterward, as rejoycing, himfelf alfo re- 
ioycing, fays in his own Perfon, Thou art my Son^ 
this dity have I begotten thee. And / begat thee be- 
fore the Morning Star. So does the Son alfo in 
his own Perfon acknowledge his Father, under the 
^ Name of Wifdom. The Lord created me the be- 
ginning of his way s^ for his [Forks : Before All the Moun- 
tains did he beget me., &c. D f f" 

N. B. Becaufe Bilhop BuU pretends, with great s/nod.** 
Affbrance, that the famous Origen was a firm Af- Nican. 
ferter of the real Eternity of the Son of God, inSe<fl:. Ill* 
a different Senfe from his Problematical Conjei^ure ^- ^•^- '• 

about ^'- 


L.V. p. 

u4^ Acco/mt of the 

about the eternity of the World it felf, and quotes 
a very much fufpefied Paflfage out of Mhanafius to 
this Purpofe {sLnd juflly fufpeffcd, asfointirely con- 
tradidting yerom's^ and others Teftimonies con- 
cerning him ) I Ihall here fet down Origen's not 
Fhilofophical Conje&ure^ but certain Faith^ in Words 
from his own undoubtedly ovk^ fairly quoted, but 
not fairly, tranflated by the Bifhop. .muk 

'o 3^ r 0£K i\oiy TsfU'^ F*r the Soifof God, the 
To7?»©- m(7T)f Kr'mu}iy ei 
1^ Pius^ hlwBpcjTnKiVou i' 

yjof bit' 'StficrCv-w.Tnv )o 
twrov mVTwv r S»i>u>i^yti' 




4- p. 5^7- svf ■$ Sic'xt. 


firit born of every Crea- 
ture, altho' he feems to 
have been incarnate but 
very lately, yet is he not 
therefore a late Being ^ 
for the facred Oracles own 
him to be the ancicnteft 
of all Creatures. 
Thefe laft Words the Bifliop renders thus, to 
ferve his own purpofe, Novit enim hum Sacra Scri- 
ptura creaturis omnibus vetujliorem^ Ancicnter than all 
Creatures. But the Learned Spencer^ in his excel- 
lent Edition, more faithfully : Novit enim hum 
Sacra Scriptura e creatnris omnibus vetu/li/fimum^ The 
ancientejiof all Creatures. And which is the truer, 
or more unprejadic'd rend ring of the Words, a 
very little skill in the Cnek Language will enable 
any one to determine. And that this was really 
the known Opinion of Origen^ Epi^hanius is wit- 

He foppofes him deriv'd 
from the Subftance of the 
Father ^ but to be ftill 
created by him. 

Whereas we have ob- 
ferv'd, that in many pla- 
ces he defcribes the only 
begotten God, as not of 
the fame Divinity or Siib- 

7fo< ^T^-nv eicmyei^- kv- 

Frimitive Faith, 1 55 

fM Ti a}{ov' r^TH ;^ejLv (tance with the Fatto, as 
70 ycnnov Q.h «p»i>cr*< alfo the Holy Spirit. On 
avTov <mpii 'f^v S77 Kv this account, when he fays 
^v o£^^£^. he is a w^<ie C 0^, 'tis plaia 

he determines, that he is 
but a created Being. 
Bifhop Bull therefore, who owns Orlgen\ Faith ia 
thefe Matters to be exa^ly Catholic\^ ought ho- 
neftly to confefs, that our Lord was the firft of 
thofe Beings, which were created by God the Fa- 
ther, and no other- or, however, he ought to 
own, that that was the Dodtrine of Origen in this 

N. B. Altho' it was fo common to fay, that 
our Saviour was created, yet was it not fo com- 
mon to fay he was made^ faElum o^mtoj', or ytvo^ov j 
and the Reafon is plain, that thofe Words are 
very much appropriated by John to the fuhordinate 

UcLv-m St clCth so^'gTo, All things were madejob. I. j. 
^ ^eii Avik t^TD 8</^ by him, and without him 
Iv. was not any thing made. 

Accordingly, the fame Origen^ who reckons our 
Lord among the cTx^Kp^n^TO, the Creatures^ yet is 
fuppos'd in one place not to allow him to be a- 
mong the ')^<'"'w thingi made. 

"Own yQ T d-^-A' For no one can fo know I. VL p. 
rovy }y' otW 3«r»THf 91/- him that is unmade, and^S;. 
nuf rsfiuToToyjiv, Hff^T dr the firft-bom of all Na- 
^i-jji ^sivcu v< J^vA^, ui ture that was made, in a 
■',<cvvfl<r(H etinov Tmvj^. manner worthy of his 
i Dignity, as his Father that 
begat him. 
Tho' truly, the Series of the reafon ing, and On^cw'scommenf 
calling our Saviour elfewhere exprefly }wnovQiov,\n?U. l. 
makes it pretty plain, that this Quotation has Tom. f, 
not come uncorrupt to out Handg j but that the P- 28- 


15^ An Account of the 

privaliac Particle has beea added iince his Days, 
by th jurthodox ^ and fo at lirlt ic was o^mir, or 
^rnToV, niAde^ or begotten, 

N. B. Becaufe the Orthodox have corrupted fo 
many places in Antiqiicy which were againft them ^ 
and loft or dropt fo many Books, or parts of them 
on the fame Account ^ when no fuch thing ap- 
pears on the fide of the Ariam ; any Teftimonies 
againft the Orthodox are more certainly Genuine 
than any which appear to be againft the Ariam, 

N. B. So late as the beginning of the fourth Cen- 
tury ic appears, that the Son's proper Coeternity 
with his Father was fcarcely heard of in the Ea- 
ftern parts of the Church. So Arms in his pri- 
vate Letter to his Friend £ufebius of Ntcomedia^ 
before ,tl)e Council of iV/rf : 

"EvnCii^ ctJiKipot <r» Euftbius^ thy Brother at 
iv KM<7aifeicf., K)&ioIi(TtQ-y defarea^ztidTheodo/tm^and 
Paulinus^ and Athanaftus, 
and Gregorius^ and Aetiuf, 
and all the'Eaftern Bilhops 
fay, that God exifted be- 
fore his Son, without any 
beginning •, excepting Pbi^ 
logonius^ and Hcli^nicus^ 

LXIX §. 

tf/©-, £, Tpi}oeiQ-, ^ 'aU 
V&-, )y mym hi ^ t a- 

ffltTOXW hiyvatV 077 ■j?c^u- 

impxi ^ ®*°^ "^ Mw Ai'dp- 
^C J'lya it\gyovlHy x) 

yimv. f^id, Melhod. 
Conviv. Firg. apud 
Combefif. p. 112. Jujl, 
Ad Dtognet^ p. 501. 
Seealfo Sandiiis''s Ap- 
pendix to his Interpret. 

Paradox, p, 307 


and M-ifarius, who are no 
better than UncatechizM 


Primitive Faith, 


Scholium, Befides the natural^ Incomprchenfibr- 
lity of the manner of the original Produdion or 
Creation of all Seings whatfoever, and fo efpecial- 
ly of the Son of God, Jrtnaus (who feems to 
have been the fondeft of this Pbilofo^bick Eternity 
of the Son of God^ and, if his Creek was as ex- 
prefs as the Latin TranQation, to have carried it the 
nearefl: to a real Eternity of all the Ancients) owns 
his G'ewfMriow in . a peculiar manner. Unintelligible 
and Incomprehenfible j as it muft needs be in that 
Hypothefis. Hear his Words ; 

One of the Prophets l. IL c. 
fays, concerning hira,48.p.i7^- 
Who (haU declare his Genera- 

Fropheta quidam ait 
de «o, Generationem 
ejus quis enarrabit ? 
F'os autem generatio- 
nem ejus ex Patre di- 
lin antes, & verbi ho- 
tninutn per linguam fa- 
liam prolationem trans- 
ferentes in vcrhum Deiy 
jujle detegimini a vo- 
b'vs ipfts quod neque hh- 
mana nee divina nove- 
ritis : irrationahiliter 
autem injiati audaci' 
ter inenarrahilia Dei 
wyfltria fcire vos di-, Si quis i» 

tac]ue nobis dixerit, 
Quomodo ergo Filius 
prolatus a Patre eft ? 
dicimus ei, quia prola- 
tionem iftam, five ge- 
nerationem, five ada- 
pertionem, five nuncu- 
pationem^ aut quolthet 
quis nomine vocaverit 
gemrationem ejus ine- 

tion ? But you, guefling at 
the manner of his Genera- 
tion from the Father, and 
transferring the manner of 
the Emiffion of a Man's 
Word by the Tongue to 
the Word of God, arc 
juftly difcover'd from your 
own Reafonings, that you 
are neither well acquaint- 
ed with Matters Humane 
nor Divine • but being 
unreafonably puffed up, 
you fay you know the in- 
effable Mylleries of God. 

-If then any one fays 

to us, Atter what manner 
is the Son deriv'd from 
the Father ? We fay to 
him, that no one knows 
the Prolation, or Genera- 
tion, or Nuncupation, or 
Adapertion,or whatfoever 
Name any one pleafes to 


An Account of the 

narrabikm exijientem^ 
nemo novit ^ non Va- 
lentinus, ron Marcion^ 
necjue Saturninus^ necjue 
BafiUcks^ neque Angeli^ 
yieque Archangeli^ nee 
Prificipatm^ neque Pote- 
ftates-^ n'tfifolus qui gene- 
ravit Pater ^ cr qui natus 
eJlFiliiis, Jnenarrabilis i- 
taque generaUo ejuscum 
fit, quicunque nituntur 
generationes & prola- 
tiones enarrare non funt 
compotes fui •, ea qu^e 
inenarrabilia funt enar- 
rare promittentes. 

call this Generation, which 
is ineffable • not ralerj- 
tinus^ not Marcion^ not Sa- 
turninus^ not BafiUdes^ not 
Angels, not Archangels, 
not Principalities , not 
Powers •, but only the Fa- 
ther who begat, and the 
Son which was begotten* 
Seeing then his Generati- 
on is ineffable, whoever 
they are that endeavour 
to defcribe fuch Genera- 
tions and Prolations are 
not in their right Wits, 
when they pretend to de- 
fcribe what cannot be 


S^tfL. in. Whence we alfo learn, that the eternal Exijl* 
C. lo. p. cyicc of the Son was eftcem'd by Irenceus^ as prh 
2.45- pa8- or to his Generation \ as 'tis in the reft of the 
J.^;i'..'^^' Ancients : And that all thisMyftery arofe from the 
leaving the original plain Notion of the Genera- 
tion or Creation of a Pcfon, for the philofophick 
Notion of the Generation or Prolatisn of a Word, 
deriv'd probably fromfomephilofopick Reafonings 
of the old Kereticks. 


N. B. That the Word of God, the Son of God, 
and Jefus Chrijl are the very fame Being or Per- 
fon, the following Texts and Teftimonies will 
abundantly prove, Liic. 1,31,32, 33, 35. IX. 20. 
Joh. I. I, &c. VI. 69. XI. 4. 2 7. Jufi. Apol. 
I. §. s. p. 10. §. 14. p. 22. §. 18. p. 16. §. 
28. p. 40. §. 30. p. 44. §. 31. p. 45. §,39. 
p. 62. §. 6\. p. 90, pi. §.68. p. lOi. §.80. 
p. u8. §. 81. p. 120. §. 82, 83 p I2T, 122, 
113. jijol. II. §. 10. p. 26. §. 13. p. 34, 35- 


Primitive Faith* i^n 

Fragm. Spicil, Tom. H. §. i. p. 178. Dial, cum Try^h. 
p. 251, 311, 340, 348, 354, 355. Theofh. adAu^ 
tvlyc. L. II. p. 100. Iren. L. I. C. i. p. 4f, 42. 
L. 11. C. 41. p. 154. \. III. C. 10. p. 213. C. 

18. p. 239, &€. c. 19. p. 243, m. c. 20. p. > 

245. L. IV. C. 13, 14. P- 283, cirr. C. 40. p. 
340. L. V. C. 21. p. 43i,<i&'c. 



An Account of the 


God the Father by his Word, by his Son, or 
by Jefus Chrift, as his Minifter^ or ABive 
inftrument at frft Createdj Made^ Order'' d^ 
or Difpos'*d^ and ftill Governs all the fub- 
ordimte Creatures^ viftble and invijible. 

Job. I. 3. "TTfciVTa cA' hmt h/.vijit 

r. ro. 
Eph. III. 

Colof I. 
id, 17. 

vJi Iv. 

ffovrt J^tei 'Iwcra Xe<r«. 

Ttt iv To7f Kg^jCoif .}y 7tt ^OT 

'^ T-HJ, TBI o^.TA, }y -rd do- 
)C) avTof ^ <Er^ Teivrnfj 

iCj 7a ■TTctfTa €1' tfuVS (TJ/. 

Hcb 1.2. Oy |J3>f)u Khneyvoiiov 

ALL things were made 
by him ^ and with- 
out him was not any thing 

The World was made 
by him. 

To God, who created 
all things by Jefus Chrift, 

For by him were all 
things created that are in 
heaven, and that are on 
earth, vilible and invifible, 
whetlier they be thrones, 
or dominions, or principa- 
lities, or powers, all things 
were created by him, and 
for him. And he is be- 
fore all things, and by 
him all things confift. See 
Confiim. Afojiol. L. VII. C. 
41. p. 380. L. VIIL G. s. 
p. 391- 

Whom he hath appoint- 
ed the Heir of all things ^ 
by whom alfo he made the 

Primitive Faiths 


Vo\. cLUToi '^\av^, n ''^ 

cei ck^C'oKcuov ihi^eHi ojj- 

o euJroi I/, )L^ TO. i-m c^« 
8R c^Aei-J-affJC. 

Koycp JhjjdcuaS cu/Th.-^yvco' 

ffuvm r Gstf yjjex©- Vr 

' Audi^ iniiuit ^ No- 
fnen Filti Dei magnum 
'iy immenfum ejl^ & 
totui ab eo fujlentatur 
orhis. Si ergo^ inquafrf^ 
hmnis Dei Creatura^sr 
Filium ejus juflsmaiur^ 

'El ^ Aisi iTa^J' h (rap- 
id -mi ay £es;37f^V tfV9p«- 
're/ QKirnvm axiriv ; on 
•r (M}^o9rx. /Jin V^ ii^iov. 

Thou Lord, in the begin- '^ 10, i ij 
ning haft laid the foiindati- '^* 
on of the earth, and the 
heavens are the Works of 
thine hands. They fl:all 
perifh, but thou remaineft : 
and they all lliafl wax 
old, as doth a Garment. 
And as a vcfture fhalc 
thou fold them up, and 
they Hiall bs changed :, 
but thou art the fame, 
and thy years Diall hoc' 

Who made all things p.-xdic. 
by the Word of his Pow- Petri 
er^ that is, in the mylH-apud.pag, 
cal fenfe, of bis Son. -^- P""'- 

Our Lord Jefus Chriit J^-^^- ^-^■ 
is the Scepter df the Ma- , ^:'^' ^'• 
jelly of God. ^^• 

Hearken, fays he, ThcHerm Si- 
Name of the Son of God mil. iX. 
is great, , and without 5- u- 1^« 
bounds, «nd the. whole *'^- 
World is fupported by 
it. If then, fay I, eve- 
ry Creature af God be 
fupported by his Son, 

For had he not corrje in 
the Fiefh, how nioulJ ^.ien^;''^•^|'^^^• 
have been able to iook'*^' 
upon him, that they mighc 
be fav'd ? Seeing if they 
behold only the Sun, which 
was ths Work of his Hands, 


fflV «< ctKHVaS OJJTei ecvn 

§.^. p 19 

4a. eujTxiv. 

C^nftitnt. 'Eu/cVmcts;' l;-. yvjjAiy.oi 

Apoito!. avToV "f/jvii^vajy r 7re/«- 

•-^ " ^" tLuj AvS'fiii x) yujjMMi- 
24. p2i4- -^ -iJ >- 

L. III. C 
9 p.i'!J4 

C 19. p. 

•289. 29c. 

L. V. C. 

4. p- ?oj. 

C 7.p- 

'Df. ;^ -f pjjtijf cTiiu^ijp- 

'^ </):< 

M«cr», ^TVOVTl, 077 OS' *<);(_>» 
imitidv 6 Qiof T i'jivoVy 
■/^j ^ 5^ii, xj }i'.'ur/.o/j}fJ 0- 
77 «% yAMf «V ovc/ls«{, «A- 

cimyn X£^5^« 7«U7a :i^ 
rro/nTja)* A4;5//V ^^Vov, 

An Account of the 

and Ihall hereafter ceafe 
to be, they are not able 
ftedfaftly to look againft 
the Rays of it. 

For thus the Scripture 
faith concerning us, where 
it introduceth the Father 
fpeaking to the Son ^ Ltt 
us make Man after our like- 
nefs and fimilitude. 

In him, and to him, are 
all things. 

God was pleafed, that 
he who was the maker of 
Man and Woman, fhould 
be born of a Woman. See 
L. V. C. 1 5. p. 319. L-II- 
C. 35. p. 24.(5. C. 59. p. 

As being the Creator of 
N ituie, and the Legiflator 
ot the Conftitution. 

If therefore the Lord 
of heaven and earth un- 
derwent all his fufFerings 
for us, 6'f. 

The Lord, in whofehand 
his breath is. 

As therefore we believe 
Aiojh^ when he fays. In 
the beginning God made the 
heaven nnd the earth • and 
we know that he did not 
want Matter, but by his 
Will alone brought thofe 
things into being, which 
Chrift was commanded to 

7«i-i«i'? I'OV^- 

Primitive Faitk 16 j 

ftiake^ we mean the Heaven, the Earth, the Sea, 
&c. Clargely.] 

Him therefore do v?ec. 20. p. 
alfo preach to you^ and? 6. 
declare him to be God the 

(U«^, ®ibv /.o;pr, v3r«p*- 
«/)aXe/rK TTO/oTto/' Tovau- 

'O J^(ztHp-}icis >? thai fa- 

Tot Trivm ok, I*" mvi^ of- 
70- «if 70 f?) Tru^-^eLjuv 

Word, who miniftred to 
his God and Father, for 
the Creation of the Uni- 

The Maker of the other L. vr. c. 
Orders, the one Creator ^'-r- 5 o» 
and Maker of the feveral 
Creatures by Chrill 5 the 
fame their Preferver, and 
Legiflator by him. See C. 

By whom thou madefl l.VIT. C. 
all things, and takefl; care 25 p. 370, 
of the whole World. See 
C. 25. p. 371. L. VIII. C. 
j6. p. 405. C. 37. p. 

Who by Chrift: halt, 

j» made the whole World 1 

C 34. 1>. 

and by hmi in the begin- 
ning didfl reduce into or- 
der the difordcr'd parts. 

The creator of the^ = 
Creation, by a Mediator. 5I5, '^75, 

Deliver the Works cfL. vm. 
thy Hands from the Pow^c 7. p.* 
er of the adverfe Spirit, 394. 
[to Chrift. 3 See C. 5. 

Who didit bring all things c. 12 p, 
out of nothing into being 359,400, 
by thy Only begotten Son. 40 «• 
SecC, 37.p. 4i<5. C. 38 p, 


T4 A '/-i^tjWf 


Ignato ad 
Trail. §. 
10, p. 68. 

Ad Smyr. 

$.8 p. 90 

Ad Tarf. 
S. 4. p. 

Ad Hercn 

II. §. 6. p, 


Aa Account of the 

/racrjjf ;c>]TM« fu'i5l6«?. 

Autos iTm'nm ra twlV' 
TW. K.. T. A. 

"075 T apx,^^ ='' «'''''■» 

^p^.vog, i^ y'ii, >y « Tacra 
s^IJ'jVsto Kri(Tii, c^i //pTaOTCK- 
071' H//^j cJ 3^«c« r (*;<«c 
dvS'^KV 'SrfjpfjiHctf al< iV 

cTt nw Koyrc t 0s s Trf- 

oa £-)i;JeTD M KTiait. K. 7' A- 


Tryph. p. 
284, 285. 

yIap.oV ©«« — 

A«,M«t77. K. T. A. 


'/ Tn 

£;tTE 7- 

He was really in the 
Womb, who forms all 
Men in the Womb. 

As the Commander of 
the Lord's Army, and as 
the difpofer of every ra- 
tional Nature. 

He made all things, 
Cby the command of the 

For it became the Crea- 
tor not to make ufe of the 
ordinary method of Ge- 
neration, butof one which 
was furprizing and ftrange, 
on account of his being 
the Creator. 

When in the beginning 
he created, and fet in or- 
der things by him. 

He Names the Word of 
God, by whom the Hea- 
ven, the Earth, and the 
whole Creation was made, 
as theJDivine Prophecies 
of Holy Men teach us: 
To which Orpheus himfclf, 
when he had been in £- 
£ypt^ did in part give ear, 
and thence underftood, 
that the whole Creation 
was made by the Word 
of God, &c. 

Miniftring to that God 
who was over the World. 

as alfo from his 

miniftring to his Father's 
Will, &c. 

Primitive Faitk 

i. Oyj®" ya.2 '^y «t/ K 


———eixoVcL iF cL^yctaiof 

X>h on AfyJ :y wexMei 
TctVTzaV r Si avTK AJ\>- 
fAJufynfj^av. c^ aV aV 

104, J^ eft' av^/F ihdhi Ttt 

;y r i\gi7mv aTravrwv i 

KOffp.©" iyiylTO' el?A'A i) 
(TOtpidCy i] \v AVTa sCTtt, >5 T» 
0£K, it) Ao}/©- Q ciV®" 
AVT>iy «« ffoy.vupeov a.vrZ» 

':^o(pr\% ovTo) >^iyi, i^pl/^ 

-m^VfJiu AVTa, )y u( ]c^- 

>Hf iifJw Tap AvjS (If 

,t<3{«<7K- /- T. A. 


For this is he by whom p. hp* 
the Father made the Hea- 
ven, and the Earth, and 
by whom he will renew 

For the heavenly Word j^f.-^^. g. 

made Man an I-io. p. 2<, 

mage of his Immoitality. z6. 
The Word there- 
fore became the Creator 
of Angels, before the ma- 
king of Men. 

He had this Word Tub- rhropb. 
fervient in the Creation of ad Autol. 
his Creatures, and by him L Up- 
did he make ail things. ^^' ^9* 
He is called the Princi- 
pality, becaiife he Govern?, 
and has Dominion over 
all things that are created 
by him. He therefore be- 
ing the Spirit of God, and 
the Principality, and Wif- 
dom, and the Power of 
the molt High, be defcend- 
ed upon the Prophets, at d 
by them fpake thofe 
things which concern the 
making of the World, and 
all the reft that they fay. 
For the Prophets were ncfe 
when the World was 
made ^ but that Wifdora 
which was in him, the 
Wifdom of God, and his 
holy Word, which is ever 
with him. Wherefore he 
thus alw fpeaks by the 

M 3 Prophet 


p. lOD, 

Legat. §• 


to. p. 


Ircn L,I» 

1 9. p. 41. 

An Account of the 

Prophet Solomon^ when he prepared the HeaT/en^ / was 
with him^ and when he fix'd the foundations of the 
Earth, J was with him fitting things together^ &c. 
'o -^ hiyQ- ctvTH, Si But his Word, by whom 
he made all things. See 
L. I. p. 74. L. II. p. 93,95. 
Him that made all 
things by that Word which 
proceeded from him. 

Of whom the Univerfe 
was made by his;Word, and 
was fee in order and up- 

But the Son of God is 
the Word of the Father, 
both in idea and in reality ; 
for through him and by 
him all things were made. 
But we mean the mul- 
titude of Angels, and mi- 
niftring Spirits, whom God, 
the maker and creator of 
the World, by that Word 
which proceeded from him, 
difpos'd and ordered to 
be about the Elements, 
and the Heavens, and the 
World, and the Things 
that are therein, and the 
good order of them all. 

For John, when he prea- 
ched one God Almighty, 
and one only begotten 
Chrift, by whom, he faith, 
all things were made, calls 
him the Son of God, him 
the only begotten, him 
the maker of all things. 

riAvJa. o'^/tf) r 'Trap" 

'Tf K y^i^Vn^ TO TTAV, 

1UK0Cp.}l7ZU, }^ CVyK^^TH- 

'Am' 2iTi/ qo,' r 0«a 

}y uii-y^ti' fur^i rtuTK 
73, yy cfy ayVs Tclvjci. k- 

'A^Aa* )y tAh^O- 'Ay' 
vdfWM ©£ef, cT/a T rrof 

T3 3S ^lucLpva iVct Qiov 
^ TO. Td/jcC yc^vivou hi- 

yi' rSroy i^ov ©«?, tbtoj/ 
fioyo'^ii., tmtoV 'ttcLp'tw tjb/- 

Vr'mitive Idth 

K. 7. \' 


Cum teneamus ua- 
tem nos regulam ve- 
ritatis, id ejl, quia fit 
llnus Deos Omnipo- 
tens, qui omnia con- 
didit per Verbura 
fuam, <b' aptavit & 
fecit ex co quod non 
erat, ad hoc uc Tint 
omnia ^ qaemadmodum 
fcriptura dicit, Verbo 
enim Domini coeli fir- 
mati funt, & fpiritu 
oris ejus omnis virtus 
eorum. Omnia per 
ipfum fafta funt, & 
line ipfo factum eft 
nihil : {ex omnibus au- 
tern nihil juhtradum 
efi, fed omnia per ip- 
fum fecit Pater, five 
vifthilia^ five invijibi- 
lia ; fiue tempralia^ 
propter quandam difpO' 
fitionem^ five fempiter- 
na-^) & ea omnia non 
per AngehSj neque per 
viftHtes aliquot abfcijfu 
ah ejus fententia. Ni- 
hil enim indigex omni- 
um Deus •, fid per ^tr- 
hum & Spirttum fuum 
omnia faams^ cir dif' 

him the true light en- 
lightning every Man, him 
the maker of the World, 
him that came unto his 
own, &c. 

But whereas we holdC 
to the Rule of Truth, that 93- 
is, that there is One God 
Almighty, who made all 
things by his Word, and 
fitted things and made 
them, that from things 
that were not, all things 
might exift, as fays the 
Scripture. For, By the 
Word of the Lord were 
the Heavens fixed, and all 
their Hoft, by the Spirit 
of his Mouth. All things 
were made by him, and 
without him was nothing 
made. (Now out of all 
things, there was nothing 
omitted, but the Father 
made all things by him, 
whether they be vilible, 
or invifible ^ whether thty 
be temporal, for a certain 
Difpenfation or eternal ^) 
and all things did he make, 
not by Angels, nor by 
any Powers divided from 
his Will ^ for the God of 
all things Hands in need 
of no Beings whatfoever^^ 
but by his Word and Spi- 
rit does he make, and or- 
der, and govern all things, 
M 4 ponens 

\9. p. 


I. II c. 
a p. 117. 

An Account of tht 

ponem, & gubemam, 
& omnibus ejje praftans. 

Non aiitem vcrift- 
niilh in totum apud eoi 
r^iii fciu/it quam nulli- 
us indigens omnium 
Dens, V^erbo condi- 
dic omnia & fecit- 
Ueque Anjidis indigens 
adjutoribus ad ea qu^e 
finnt^ ■ncque virtute a- 
liqna valde inferiori 
ah ilh\ & igmrante Fa- 
mrn.— — Omnia au- 
tiinc[UAf(t(laju?n indc- 
tutigabiiiVer bo fecit: 
propriwn eaini efl hoc 
Ua ftipcreniinenl f^, non 
fndigeve dliis organic 
ad conditioiiem eorum 
qua jiunt ^ c^ idoneus 
cji & fufficiens ad for- 
viationem omnium pro- 
p^'ium ejus fivhim^ &€. 

C $. p. Vtique non videmm 

12 J. eum •, tanien Domini 

nojln nomini fubjeHa 

funi omnia. 

Line jn Uaum Deum 

4. p.2c6. Credentcs^ fabrkatorem 

eosli^ <y terra J & om* 

nmm qua w eis funt^ per 

Chrijlum Jefum Dei 

and gives 





See L. H. 



p. 172. 


ss- r 




But it will not appear 
at all probable to thofe 
that know how the God 
of all things (lands in need 
of no Being, — and crea- 
ted and made all things 
by his Word, not Hand- 
ing in need of Angels, as his 
Afliftants, towards thofe 
things that were made, nor 
any Power exceedingly in- 
ferior to hi IT), and igno- 
rant of the Father. ■ — 

But all things that were 
made, did he make by his 
unwearied Word. For 
this is peculiar to thefu- 
pereniinent Majefty of 
God, not to (land in need 
of other Inflruments for 
the Creation of thofe 
things that are made ^ 
and his own Word is fit 
and fufHcient for the For- 
mation of all things, &c. 

Indeed they have not 
feen him ^ yet are all 
things fubjed to the Name 
of our Lord. 

Believing in one God, 
theframer of Heaven and 
Earth, and of all things 
that are therein, by Chrilt 
Jefus, the Son of God. 


Trimkive Faith. 169 

Non enim tantum For not only the Devil, C 8. p. 

Hic,LdiaboluSj2 fednec but no Being of thofe***. 

quicquam ex his qua which are made, and are 

conflHuta funt^ & in in fubjedion, can be com- 

fubje^ione fum^ com- parM to the Word of 

farabitur Verbo Dei ^ God, by whom all things 

per quern fafta font were made, who is our 

omnia ',' qui ejl Dom- Lord Jefus Chrifl:. For 

nm nojler JefusChriJlui. indeed, whether they be 

quoniam enim fi'ue An- Angels, or Archangels, or 

geli^ five Jrchangeli^ Thrones, or Dominions, 

five Throni^ five Domi' they were created and 

nationes^ ab eo qui fu- made from that God who 

per omnes eft Deus is over all, by his Word. 

& corjjlituta fmt & Certainly John did fo de- 

fa&A per Verbum e- dare •, for when he had 

jus, Johannes quidem faid, concerning the Word 

fie fignificavit : cum of God, that he was in 

enim dixijfet de Ferbo the Father, he adds. All 

Dei quoniam erat in things were made by him, 

Patre, adjecit^ Omnia and without him nothing 

per eum fada funt, was made, &c. [Seethe 

& fine eo factum eft likePaflragesin/>'<?wtfMjmoft 

nihil, &c. frequently, G. 11. p. 218. 
C. 16. p. 238. C. 20. p. 
245. C.31. p. 259. C.40. p. 267. L. IV. C. 37. 
p. 330, 331- C.41. p. 34°- C. 52. p. 3S5. L. V: 
C. 15. p. 423. C. 18. p. 427,428.3 

N. B. If any are fo over-curious as to have a 
mind to know the diftinft parts of the Supreme 
God^ the Father of all things ^ of his Word, or Son^ 
and of the Bkjfed Spirit alfo in the Creation, and 
primary Difpofition of the World* and would 
know to which of them in particular, the proper 
Creation of the Matter of the Univerfe, out of no- 
thing, is to be afcrib'd. I anfwer. That to be fure 
the h'ghefi and ^primary Part muft belong to the 


170 An Account of the 

higheft and primary Caufe and Author of all things ^ 
to the great God^ the Father Mmighty^ the Maker 
of Heaven and Earthy In the mod proper and pe- 
culiar Senfe ; {_ whence he alone is the molt fo- 
lemnly ftyl'd the Creator^ in diftindUon from the 
\ Son and Spirit i^ who ^r9 tht Redeemer and Sanfii- 

fier of the World :'] and the lower and miijifterial 
Parts mud certainly belong to the Son and Spi- 
rit j the former in the higher Rank miniftring to 
his Father, the firfl; Caufe of all things ; from 
whom alone himfelf is deriv'd : And the latter 
in the lower Rank, miniftring to both the Father 
and the Son^ from both whom he is deriv'd, as 
we {hall fee hereafter. Since thefe two Divine 
and Sacred, but Inferior and Subordinate Beings, 
are ever fubferviertt^ in their feveral Stations and 
Offices, to the Supreme God^ in all things; as the 
Scripture and Antiquity do unanimoufly agree ^ 
which will alfo hereafter appear. But then, as to 
a proper Creation^ ex nihilo^ out of nothings in the 
modern, ftri£l; Senfe, let us be more fure of the 
thing it felf,e'er we are too foUicitous after the Manr 
ner and Author of it. For I doubt 'tis a thingquite 
beyond humane Reafon and Comprchenfion. Not 
that I in the leaft deny the proper Creation^ either of 
material or fpiritual Subttances, out of nothing^ as 
we now fpeak ; but think it a very probable Opinion 
in Philofophy. But fince Philofophical Opinions 
in fiich Points, arc far from Demonfiratiom •, fince 
we are now enquiring ^htr Revealed Truths in Re- 
ligion, not Notions deriv'd from Natural Knowledge-^ 
and fince our only Guides here, the Scripture, 
and ancient Writers, hardly fpeak directly to this 
Queftion, but are content to exprefs themfelves 
generally of a Creation '-^ iK ^cvtwv, out of things 
Heb.Xi. ^^^^ were not ^ or, as Paid fpeaks, km U •<^omj'o^V«^k, viz, 
J. * out of things vphich did not appear^ that is, that when 
originally there was neither Sun, nor Moon, nor 


Primitive Faith, 171 

Animals in being, they were fome way produc'd, 
or came into Being by tlie Power of the Almighty^ 
I think 'tis the fafeft, and molt intelligible way, 
when we fpeak of the Creation^ to mean fuch a Tro~ 
duaionot things only, and not to engage our felves 
in Notions and Controverfies utterly beyond the 
reach of humane^ perhaps of all created Vnderfland^ 
ings • and with which the Primitive Chriftiansfeem, 
for a confiderable time, not at all to have con- 
cerned themfelves. 

Vid. Jujlin ad Diogn. p. 498, 499. Method, de 
Creatis^ p. 344. See alfo Sartdius Jnterpretat. Para- 
dox, upon Job, J. 3. and Jppend. p. 307— 3S<^- 



An Account of the 


Jefus Chrill:, the Word, and Son of God * 
is A Divine Beings or Perjon, far Inferior 
to his Father in Nature, Attributes and, 

N. B. T3 Y Natme I do only mean in general 
13 the Foundatioa of the Properties, what- 
ever it be j jijft as we commonly fay, the Na- 
ture erf an ^ygd^ or however, of a Throne or 
Domimon^ is fuperior to that of a Man \ and the 
Nature of a A-Ian fuperior to that of a Brute •' 
without pretending to know the abfolute Suh- 
ffcjnce^ or Ejfence of any of them ^ becaufc we 
obferve higher and nobler- Attributes, Powers, 

and Perfedions 

in the one fort, than in the 

Matt. VII. 'O'' "^^^ ° ^"'"y^^ ^""' 

TnttuV TO ^Ki^fM, TK 7TV.- 

Not every one that 
faith unto me. Lord, Lord, 
(hall enter into the king- 
dom of heaven •, but 
he that doth the will of 
my Father which is in 

He that recclveth you, 
receiveth me •, and he that 
receiveth me, receiveth 
him that fent me. See Mar, 
IX. 37. Luc.lX.^S. Mat. 
XIX. 1^,17. and Joh.XiU, 


Fmnitive Faith, 

C'i' hi yl? '^v victors'' 
COT <r yvii' %ti j«'f '<^ 

*0 *itK«f vfjS^" ifiv a,- 

rtoV d^Tei "$■ «pnir«A.cW7w 

auTiiit 6 7Ta.v'i§ ix\i leoi ct'f- 

oU;Tof 0/ 'ifS'tuoi auTmClei- 
van, 071 K (XOVoV 'iKVi TO 
adCCany, etM.& ^ Tm-ji^. 

xpivccn %v 6 'I«(7Kf ;^ l/;7?i' 
ttJjToif, diduu, dfiluj hXy.0 


But be not ye called xxiir. 
Rabbi, for one is your Ma- ^^ ^* 
Iter, even Chrift, and all 
ye are brethren. And call 
no Man your Father up- 
on the earth, for one is 
your Father which is in 

But of that day andXXlV.35. 
hour knoweth no one, no 
not the Angels of heaven, 
but my Father only. 

But of that dav and hour „ vttt 
knoweth no one, no not ,2; 
the Angels which are in 
heaven, neither the Son, 
but the Father. 

He that heareth you, Luc. X. 
heareth me; and he that » 6. 
defpifeth you, defpifeth 
me, and he that defpifeth 
me, defpifeth him that 
fent me. See Covifiim. 
j4poJl. L. II. C. 20. p. 

ButJefusanfwer'dthem,TQijy. j 
My Father v;orketh hi-_-2o. 
therto, and I work. There^ 
fore the Jews fought the 
more to kill him, beeaufe 
he not only had broken 
the Sabbath, but faid alfo, 
that God was his own Fa- 
ther, making hirafelf e- 
qual with God. Then an- 
fwered Jefus, and faid uny 
to them, Verily, verily I 

174 -^^ Account of the 

^9 aV lew/TO «./^V, ioj' AIM- fay unto you, The Son can 

77 ^xW(< <r Twn^ To/sc- 
^TWK cTei^^ k(/7w If3<», ?- 

X. 28j 2p, 

r euupA' }^ ix, dpma-i 

y-^lav Tiavrnv eji * ;^ a<r«\ 
«A;j'a_5 ApTia^etv mc. -^ :)^«- 

fficWTuv ©i'oy. ecTnyyi^ 
twioii 'iHCTKf, «;c fcj? >*- 
yecf-ixfj^ov iv TiS Vo[y.a V' 
i^l<^i iya 6/ Tret, 0«o< €95; 
6/ Inrnm Im 058f <5rif^; 

(xj » J)JVA7iu hv^vai n 
y£cf.(pn 'J Of 57a7»f YiyAoi^ 
K^ A7n<^ihiv ii{ r Mo^ovi 
i5iJ.ii( hiyvn 077 ^Asfff^M- 
imi^ 077 fe/TTOJ' uof r 0s» 

do nothing of himfclf^ 
but what he feeth the Fa- 
ther do 5 for what things 
foever the Father doth^ 
thefe 4fo doth the Son 
like wife. For the Father 
loveth the Son, and fheweth 
him all things that bim- 
felf doth y and he will (hew 
hini greater Works than 
thefe, that ye may marvel. 

And they {hall never 
perifh, neither fhall any one 
pluck them out of my hand. 
My Father, which gave 
them me, is greater than 
all ; and none is able to 
pluck them out of my Fa- 
thers hand. 

The Jews anfwer'd him, 
faying. For a good work 
we flone thee not, buc 
for blafphemy ^ and be- 
caufc that thou, being a; 
Man, raakeft thy felf God. 
Jefus anfwer'd them, Is it 
not written in your Law, 
I faid ye are Gods ? If he 
called them Gods unto 
whom the Wor<jl of God 
came ; (and the Scripture 
cannot be broken fay ye 
of him whom the Father 
hath fandified, and fent in- 
to the world, thou blaf- 
phemeft, becaufe I faid, I 
am the Son of God ? 

Primitive Faith' ini 

N. B. In thcfe fifth and tenth Chapters of St. John, 
our Saviour's Adverfarics put fo unfair a Conflru- 
ftion upon his Words and Adions, as if he claim'd 
profct ly to be God^ or e<{ual to God^ or to a[i origi- 
nally as God. In both Chapters he plainly denies 
any fach Pretenfious. He owns his Dependance 
on God, and that all his great Power and Au- 
thority was deriv'd from him. He argues, thac 
if he had call'd himfelf God, or, a Cod, as he did not, 
yet in the Language of Scripture that would not 
have imply'd any fuch claim at all ; fince that Ap- 
pellation is there allow'd to much inferior Per- 
fons i much lefs that it could do fo when he on- 
ly caird himfelf the Son of God. Seeming indeed 
all along to acknowledge, that it had been hlaf- 
phemyy if, in the highelt and properefl Senfe, he 
had made himfelf the great God^ or, equal to him. 
Which Matter therefore will deferve the ferious 
Confideration of our modern Trinitarians, who 
call him n- Im -mai Qi'ov, the Supreme God -.^ znAdz- Proper 
clare that he is foexadly equal to the Father, asP^eface 
to be without any difference, or inequality. forTrim- 

"A[x.tuj, eifj^Uj) Aiy«i;>rc Verily, verily I fay un-XIlLao, 

6 T^ff^C-l-mv lay met viiij.- to you, he that receiveth 

-^ ilJLi. ^fffxCuvi' 3 iy.i whomfoever I fend, re- 

^fff^Ctivav ?^^[xCdvi ^ tAix- ceiveth me, and he that 

^cw-rd fii. receiveth me, receiveth him 
that fent me. 

'A(u.hJj,ti(/.bM hi-iCii vfxiv. Verily, verily 1 fay un-xtV. ii- 

cT/rciW €/f 6(U£, Tai^ya to you, be that believeth 

0. sya Tni^xg.uiv©' 775/ii- on me, the works which 

ffi/, x) fui(ova T87&V TTD/M- I do, (hall he do alfo - 

^i, 077 i')u o£?< T 7W75- Bud greater works than 

esf f/M mfdfofjuu, thefe Ihall he do, becaufe 
I go unto my Father. 

176 An Account of the 

r. 28. "ndavji on «5<a ItTTov Ye have heard, that I 

vfyjv, -^d-ya h} h')^i^sut faid unto you, I go away^ j 

fsf^i vfMi ' \i hy^mii ^t and come again unto you. • 

i^p»Ti hi o-ti Xi-mv, 7n- If ye loved me, ye would 

fdloi^cu 'isa^ '^ TmTipA ' rejoyce, bccaufe I faid, I 

Zrt 5 'Tra-nj^ y.v (ui(cjv ^.» go unto the Father: for 

'(^. my Father is greater 
than L 

N. B. When our Saviour To exprefly aflures 
us in Mattbexv and Marh^ that he did not know 
the Day of Judgment^ and that no Being hut his Fa* 
ther knew it • which Texts are quoted and con- 
firmed by Jrenaus and TertuHUn themfelves, (who 
yet fay as high things of our Saviour, as any o- 
thers fo early) which we fhall obferve prefently : 
And when our Saviour again exprefly alfures us 
in John^ that his Father is greater than he ^ which 
Text is more than once quoted, and confirmed 
pag »5. by Origen^ as we have already feen • I wonder 
prius. ^jfjj ^j^jj. Pace our Moderns can fo direftly, and 
in tcrminis^ contradict our Saviour's Words, as Co 
fay, that really he was not ignorant of the Day 
of Judgment ^ and that his Father is not greater 
than he, but ordy equal to him. This is riot to 
interpret Scripture, but to op^ofe and contradict it. 
And till Texts full as plain, and exprefs, and 
as well confirm'd from Antiquity, can be pro- 
duc'd for our Saviour's abfolute Omnifcience^ and 
Equality to his Father, I Ihall elteem the con- 
trary Dodrines, fo plainly aflerted by our Savi- 
our himfelf, for the true original Chriftian Do- 
ctrines in thefe Matters ^ and beg of my Bre- 
thren to confider how they will another Day pfti- 
fie fuch an open Contradidion to their Lord and 
Mafter ^ and if this be not Antichrijilanifm^ ot Op- 
pofition to Chrift, what can deferve fuch an^ 
Appellation ? But if any, fay they c^w r???/iper thefe 

Primitive Faith, 177 

'Texts, as plain as they are^ I reply, that plain 
Texts of Scripture are not to be anfwer'd^ but 
believed by us^ efpccially when they contain no 
Other than the exprefs Words of our Saviour 
himfelf, and are not contradicted by any othet 
in the whole Bible ^ nay, are very often fully con- 
firmed by them. See Sandius Interpret at< Paradox, 
iipon this Verfe, and upon John XX. 1 7. 

'Ot/)c y^" S3t yvuvM It IS not for you to Adl. I. 7. 

Xe^visf^ n Koufify kV Tet- know the times or fea- 

Hj? i^lo \v T« icTjoc \rgi' fons, which the Father 

cTj'fit. has put in his own 

04A6) i) J^f li^kvajL But I would have yo^iCor.Xi. 

tit rritvT^i a.vS'e)i n >"?)*- know, that the head of e- j. 

h.h xezfisV 'tb ' wcipAKn very Man is Chrifl: •, and 

Q ywjouKOi Av»^' Mpsi- the head of the Woman 

kn xe/r? Qiof. is the Man ^ and the head 
of Chrift is Gcd. 

*a?a' &V "'Ayyi^gv 02? Ye received me as an Gal. IV*. 

Wi^ttMiJii, ui xe/?ci» 'Irt- Angel of God, as Chrilt 14. 

<r«jr. Jefus. 

M B. This Comparifon and Preference of our 
Saviour to Angels here, and in the firll: Chap- 
ter to the Hebrcrrs^ feems to me a ftrong Argu- 
Jnent that he is an Inferior Being, produc'd by 
^he Supreme God ^ and not the Supreme God him- 
felf, or equal to him. Which is ftill more con- 
firm'd by his being ftyl'd the Fellow and Brother Ma<f- 
of even Angels and Men themfelves. Are thefe^^^^^'- 
Expreffions of the Sacred W^riters Jndicatiom of^^^ , 
the Omnipotent God himfelf ? Or, can we fuppofeji^ j, '^° 
the Authors of them, when they ufe fuch Com-joh. xx. 
parifons, to have thought fo? I corifefs thi^ feSms '7- Roin. 
to me next to impoflible. As to the famous ^^^^- ^5^ 
Text Philip 11.5, 7, fee the fourth Attklefotegomg, 

17^ ^^ Account of the 

^.poc. l!i. 'o vt}tc^v'joj<m avTu yj.- Tohim thatoverconietl 
*' ^KTcu (ZiT i(/.'^ iv T^ ^^i- Willi grant to fit wiri 

vcp (t.w, fo,' xS.-^a iyimiaa^ me in fiiy tluone •, eve; 
}L, UsL^^Tt f^ ^ Tct'^'of as I alfo overcame, an^ 
f.« iv 7^ ^^'om CUJ7H, aiTi fat dov/n with my Fa- 
ther in his throne. 

N. B. Our Saviour's Reception into his Father' 
Apcc»-V. Throne in the Jpocalypjc, and the confequeni 
Doxologies and Hymns, Teem the mofl plaufible 
Arguments for a kind of Equality that are in the 
whole New TeRament- yet do we fee by this 
Text, that by the like Inference we may prove 
the equality of the Saints to our Saviour himfelf, 
in his future Kingdom. So very weak are all 
thofe pretended Charaders of the Son's Equality 
to his Father ^ which himfelf was fo far from 
ever aduming, that 'twas hardly poffible to give 
greater marks of Dependance, Inferiority, and 
Obedience than he did upon all imaginable Oc- 
cafions,^ as we iball fee prefently more at large. 
Nay, his Subordination begins to be fo very plain, 
^ that Bp. Bull himfelf, and our lail Convocation do, 

F.7 Ni' ^" ^^^^ meafur e, not only ^y^^jr it, but earneftly plead 
can. icd.^^'' i^tho'that Doctrine has been commonly efteem- 
IV. ed as a branch of Arlanifm for aboat thefe 1 500 years 

together • and is ftill lookM upon as fuch by no 
fmall part of thofe who call themfelves the Or- 
thodox in the prefect Age. 

Clem. Eo. , "^''? *' °'^^^'' '^■''''^^"> This is the way, be- 

I-?. 36. p.t*' ^ y^^^ '^^ cz^vitiov loved, in which we may 

167. ilu)^"h<r^y xeiscV, -f «>- may find our Saviour, even 

X'sf'l* T 'sr^^dopav H^> Jefus Chrifl;, the High- 

T 'is^^'riw ^ ^on^v -t Prieftof all our Offerings, 

dSnv^KOi yilS^u. itoL TKT» the Defender and Helper 

d-nvlaz)/^ hs- -rai v i)i of our VVcakuefs. By him 

T »p5t'«v • M Ti-m c*cx- we look up to the higheft 

Frtmitive Faith, 


i<p^hlJM ^ K(xpJ)'ai ' cO«6 
boiiM ilS TO ^eUJ/ML^V ctv- 

%i uv a.'Trojjyi.O'aci. 't f«° 
ya.\wavv)]i etoTa, TocTBTii) 

£?l'6AVI>Cfe!'> Jt. 7- A. Vld. 

Conftitur. Apoft. L. VII. 
C. 38- P- 377- 

Heavens, and behold, as 
in a Glafs, his fpotlefs and 
moll excellent Vifage^ by 
him are the Eyes of our 
Hearts opened , by him 
our foolifh and darkened 
Underftanding rejoiceth 
to behold his wonderful 
Light ; by him would God 
have us to tafle the Know- 
ledge of Immortality .• 
Who being the brightnefs 
of his Glory, is by fa 
much greater than the 
Angels, as he has by In- 
heritance obtain'd a more 
excellent Name than they. 

N. B. Thefe v/ere the fober Exprefiions con- 
cerning our Saviour in the Apoltolical Times. 
But how ill they fuic with later Notions, we 
may learn from Photius, who thus curbs Clement 
for his mean Charaders here given to our Savi- 
our. Hear his Words, 

AnidL(nno d' ccv Tt{ au- 

iiv i» -mv-niii ' '/^ T^'J- 

rov oTi etpyjz^iA }y-3T^^- 
iiw -f wexav n/ju^-)' 'IncrsV 
V^ovo(juL(aV, kJi Teii dio- 

One may alfo blame Cod. li 5,- 
him on thefe Accounts. P-JoJ- 
. Thirdly, that he 

calls our Lord Jefus an 
High-Priell and Defend- 
er only ; without mak- 
ing ufe of more Divine 
and Magnificent Exprefii- 
ons concerning him. 
tho' truly the illuftrious Hugo cmius juftly took 
this plain and unphilofophical Language for a great 
mark of the Antiquity and Genuinenefs and Au- 
thority of ihi? T^r^fent Eoiftle. 

N 2 Qi^oS 


'O iniT/.oTT©' ts^^KS-^' 

I So An Account of the 

£p. ad . Quod de Chrifio lo' Becaufe he fpeaks of 
^'8"°"* quitur mn ttt poperiores Chrift, not in Platonick 
tSer p?' "^^^-^v'i^Tiejv/fed ftm- Language, as the later 
131.' * pliciter i>lane^& ut Pau- Chriftians do, but with 
lus Jpojlolus folet. a plain (implicity, and as 

the Apoftle Paul ufed to 

Let the Bilhop prefide 
over you, as one honoured 
with the A uthority of God : 
Which he is to exercife 
over the Clergy, and by 
which he is to govern all 
the People. Bilt let the 
Deacon minifler to him, 
as Chrift does to his Father, 
and let bim ferve hini 
imblameably in all things, 
as Chrift does nothing of 
himfelf, but does always 
thofe things that pleafe 
his Father. See C. 30. p. 

And let the Deacon re^ 
fer all things to the Bi- 
fliop, as Chrift does to his 
Father. But kt him or 
der fuch things as he i^. 
able by himfelf, receiving 
Power from the Bifhop -^ 
as the Lord did from his 
Father the Power of Crea- 
tion, and of Providence, 

I think you happy who 
fo depend on him as the 
Church does on the Lord 
Jefus, and the Lord does 
on his God and Father. 

Apoftol. C'-'Ss' C/x)^\ u( (=)iZ (t^ia. 
J,. II. C. TiTi/xufiivQ- • « KC^rit r 

36. p.239 ^^{,^^ y^ ^ ^gS TTOMTif 
Jiv Tut a.pi'jd TlZl^ TrJ 


i^nat ad 'Tf^'i fj^y^el^a i^) d,- 
P» 47* ly.K^ncncf.ra y.uejif>>)il(n:J it. 

Primitive Taith. 


7ii\j, <yf ;)(;^ezfBf haviiv, » 

r ohuv Tu-TrQ- \ssrjifxi 
Tot/7? '^rvdlfMCl©- r V- 

'OvK at //w avTOfmy 

'0/ Q, 07/ aUTDj 

077I ird^-mv 0£O?. 

I'®- IvMV* ' K' T. A. 

'T7T0Ta.Km/j^'v( Toii '^Z(Tf 
Cvri^ii }y J)ctyJiyoii u? 

Deus autem^ ^ Pa- 
ter Domini nojlri Jtfu 
Chrijli ^ & ipfe fempj- 
ternus Pontifex Dei Ft- 
lius Chrijltis Jefus, nedi- 
f.cct vos in fide^ &c. 

To one Jefus Chrifl;, Ad Mag- 
the HighPrieftof theun-"^''-^-7. 
begotten God. ^' ^ 

But do ye reverence Ad Trail, 
them, as jefns Cb.rilt, wliofe §. 3. p.64. 
place they fupply j as alio 
the Bifiiop is the Repre- 
fentative of the Father of 
all things. 

The filblimity of the Spi- , 
rit, the Kingdom of the 


Lord, and above all, the 
incomparabk Majelly of 
Almighty God. 

Not becaufe himfelf was AdSmyrn. 
not able to preferve it jS./.p. 90. 
but becaufe he rejaic'd in 
the fuper-eminence of the 
Father; [^therefore did 
he pray to him for them.^J 

Some CHei-eticks] fay,AdTarf. 
that he is the God over all. §. 2. f. 

And that he himfelf is p. io6. 
not the God over ail, but 
his Son, &c. 

Being fubje(f^ to the Poivcarp. 
Presbyters and Deacons, ^^ ^"'''P* 
as unto God and Chrift. \<^(,'^' 

Now the God and Fa-. ^^ 
ther of our Lord Jefns /gj.' 
Chrift, aiid he himfelf, 
who is our everlaft- 
ing High-Prieft, the Son 
of God, even Jefus 
Chrift, build you up ia 
Faith, ^c. 

N 3 



I §13. 

p. 21. 

An Account of the 

vncewriA Giov, vJivct otJkr 

fj?^ OVTCt. 

16' p.2-,^ 'EfTayS* yd {lavidv m- 

>^ elii oVTct &ioV }y •)!{<;- 
f MTOpct r d'TTAVT^iV AV^fU- 

fjMS KiyiVTii' aytoavTZi to 

yiKraj., K) -mi h J'aluorif, 
Q<n>v i'T etvrotf, iImti t 

05oJ, 3^ r CUTS T Xa^J 

C77. p. *r^ f^ ^ 'IS^ZtoV 0i]y 

y^ 2$^fcu/ re} -i^^ QioJ 

The Word deraonftrates; 
befidcs whom we know no 
Governor moft abfolute, 
and moft righteous, nexc 
to that God who begat 

For in this Point they' 
fuppofe we are mad •,; 
faying, that we give 
the fecond place after the 
immutable and eternal 
God and Father of all 
things, toacrucify'd Man- 
they being indeed igno- 
rant of the Myftery con- 
cerning him. 

But the firft Power af- 
ter the Father of all things, 
and the Lord God, is his 
Son, the Word. 

And that God calls him 
his Son, and has promis'd 
that he will fubdue all his 
Enemies under him. And 
how the Daetnom endeavour 
to avoid, as far as they 
are able, the Power of the 
Father of all things, the 
Lord God, and that of 
Chrill: himfelf. 

That Power which is 
after the primary God. 

-The fecond place 

is for that Word which is 
from God ; and the third 
for the Spirit. 

Primitive' Faith, 


c-rn -ro Mu'^V. oVofMt -y^ 
«r aimTcp (MViM/.- iOj 

cKuyQioy )y TAvipct 5/5'- 

Xpi^v iiov avToS yj.T^y- 

Keuor, x} cj£? autc6 75nj 
vs^^ilTtt; c.JtoJ, iCj Vvy 7»\J 
i\-m^ovTu.; \t' uCrhy, Xj 

ToKfy.Tofci, }y Tniifjlutj r 0- 

vvwv, » Til avToS /3«A«, >» 

Thofe that bring the§-8o. p. 
Perfon to be baptiz'd to '^7. i^S* 
the laver do only make 
ufe of this Name of the 
Father of the Univerfe, and 
the Lord God. For as to 
a proper Name for the in- 
effable God, no one can 
pronounce fuch a thing. 
But if any one is fo har- 
dy as to fay there is fuch 
a Name, he is diftrafted 
with intolerable Madnefs. 

• And into the Name 

of Jefus Chrilt, who was 
crucify'd under Pontius Pi- 
late ^ &c. See Jpol. II. . §. 
6. p. 14. 

Seemg they glorified Dial, cum 
God, even the Father, the Trypb. 
maker of the Univerfe, P- '-^5' 
and declared that Chrift 
which was deriv'd from 
him was his Son. 

Ye have Gain the juftp. 234. 
one, and his Prophets be- 
fore him ^ and at prefent 
thofe that place their hope 
on him, and you rejed him 
that fent him, God Al- 
mighty, the maker of the 
Univerfe. See p. 275, 275, 
277, 357,358. 

And Jefus declares, he p. ^^5. 
was to be faved by him ^ 
not boafting that he 
could do any thing by his 

N 4 P9-. 


pag. 69- 

lav, )y l-m Tclv]ccv . J^ ^ 
TO J XpiSrJ rtUToJ %v\ui 

Legat. §. 
10 p. 40 

L.II C. 

j4ff Account of the 

v^.i^-^'^yviiT^ctC-nl- own Power. For he did 
<Tifa'^'" the fame while he was 

upon Earth. See p. 329, 

We are Worfhippers 
of the only God, who is 
before all things, and o- 
ver all things, and oyer 
Chrift hirafelf, who was 
truly God the Word be- 
fore the World began. 

When we fay God the 
Father, and God the Son, 
and the Holy Spirit, 
and (hew their difference 
in order. 

But you are unreafon- 
^bly puff'd up, and bold- 
ly fay, that you know the 
ineffable My(leries of God. 
Whereas even our Lord 
himfelf, the Son of Go4, 
confefs'd that the Father 
alone knew the Day and 
Hour of the Judgment; 
faying plainly, of that Day 
and Hoar knoweth no one. 

hkyiVTOji Qiov '^ret-npct, 

C* TJt TA^i S'teu'fiJiV- 

Jrrationahiliter au- 
tern tnfiati audactter 
, inenarrabilia Dei My- 
Peria Scire vos dicitvs. 
quandoquidem & Do- 
minus ipfe^ Filius Dei 
ipfum yudicii diem & 
horam concefjit fcire fo- 
lum Patrem, mam- 
fefte die ens ^ De die au- 
tern ilia & hora ne- 
mo fcit, neque Filius, 
nifi Pater folus. Si 
igitur fcientiam diei iU 
has Filius mn crubuit 
referre ad Patrem • fid 
dixit quod verum eft ; 
neque nos eruhefcimus 
quce funt in quajlioni- 
bus majora fecundum 
nos refervare Deo^ tie- 
tno enim fu^ra Magu 
Jlrum ejl. 

neither the Son, but the 
Father only. If therefore 
the Son "was not afham'd 
to refer the knowledge of 
that Day to his Father, 
but faid what was true ; 
neither are we alham'd to 
leave thofe things' which 
in Difputes are too hard 
for us, to God ^ for no one 
is above his Mafter. 


Primitive Faith. 


Vimittere ita<iue o- 
portet agnitionem banc 
Deo ^ quemadmodum & 
Dominus hoY<s. & diet. 
Etenimfi quii exquirat 
caufam propter quam in 
omnibus Pater com- 
niunicans Filio, folus 
fcire Horara & Diem 
a Domino manifefta- 
tus eft ^ Neque apta- 
bilem magis^ neque de- 
centiorem^ nee fine peri- 
culo alteram quarn banc 
inveniat in prafenti ^ 
{quandoquidem folus ve- 
rtis Magifter ejl Domi- 
nus) ut difcamus per 
ipfum fuper omnia ejfe 
Tatrem. Etenim Pa- 


major me 

Per Filium fmm do- 
ncit humano generic In- 
comprehenfibilis per Com- 
prehenfibilem^ & Invi- 
fikilU per Fifthilem. 

Jnvifibilis Viftbilvs fa- 

Rus^ & Incompreben- 

' fibjlis faUus Compre- 

We ought therefore to p. 49- p. 
leave this Knowledge to *77, J78- 
God, as our Lord does 
that of the Hour and Day 
of Judgment. For if any 
one defires to know th^ 
Reafon why the Father, 
who Communicates in all 
things to his Son, is yet 
declared by our Lord, to 
know alone the Houir 
and Day, he will at pre- 
fent be able to find out 
no Anfwer more fuitable, 
nor more proper, nor lefs 
dangerous than this; (on 
account, I mean, that our 
Lord is the only true 
Teacher ;) that we hence 
learn from himfelf that 
the Father is above all. 
For, fays he, the Father is 
greater than I. SeeL. IIL 
C. 6. p. 2® 8, 209, 210, 
Recognit. L. X. §. 14. p. 
585. Tertull. adverf, Vrax, 
C. 14. p. 645. C. 25, p, 

He bcftows it wponi. nrc 
Mankind jjy his Son; their.p.215. 
Incomprehenfible Being by 
one that is Comprehen- 
fible: The Invifible Be- 
ing by one that is Vi- 

An Invifible Being wasc r8. : 
made Vifible ; an Incom-24'- 
prehenfibie Being was made 

S6 An Account of the 

' hen/ibilis, & Impa/fibu Comprehenfiblc ^ an Im- 
Ik Paffibilu^ & Verbum palTiblc Being was made 
Homo, Paflible ^ and the Word 

was made Man. 

N. B, Irenaui and the Ancients always efteem- 
ed God the Father Invifihk^ Impafible^ and Jncom- 
prehenjihk'^ abfolutely and immutably To. But the 
Son of God, in his Divine Nature alone indeed 
Inviflbk^ Impajftble^ and hicomprehen/ible^ but made 
Vtfible^ PaJJibk, and Comprehenftble by his Incar- 
nation 5 as is molt evident in the firfi: Ages. 

Bonum autem placi- 
t,. IV. C. ^j^^ Patris Filius per- 

ter^ mttitur autem & 
vmit Film, Et Pa- 
tretn ^uidem Jnvifthi- 
km & Inter m'vnabikm^ 
. quantum ad nos^ cog- 
nofcit fuum ipftm Ver- 
hum • iy cum fit ivt- 
eaanabilfSf ipfe enarrat 
turn nohk. rurfum au- 
tem f^'erbum fuum fo- 
lus cogmfcii Pater^ 

C ?7. F' Igitur fecundummag- 

is"*' nitudtmm non eji cog-. 

^ nofcere Dcum : Jmpof- 

jlbih eji tmm tnenfu- 

rari Patrem, 

Nee alius quis prater 
Verbum Domini^ nee 
virtus Icnge abfijlem a 
Tatre untverforum. Nee 
mim indigebat horum 

The Son performs the 
good pleafure of the Fa- 
ther. For the Father fends, 
but the Son is fent, and 
comes to us : And as to 
the Father, who is, with 
regard to ns, Invifible and 
Unlimited, disown Word 
knows him. And being 
ineffable yet he difcovers 
him to us. And again. 
The Father alone knows 
his Word, ^c. 

'Tis therefore impof- 
fible to know God in his 
full Magnitude ^ for 'tis im- 
poffible that the Father 

Ihould be meafur'd. • 

Nor any other Being be- 
fides the Lord's Word : 
Nor any Power far re- 
mote from the Father of 
the Univerfe. For God 

Primitive faith. 

Peus ad faciendum qu£ 
ipfe apud fe prafinierat 
fieri ^ quafi ipfe fuas 
mn hakret raanus. 
u4dejl enim ci femper 
f^erbum & Sapiential 
'filim & Spiritus, per 
quos & in quibm om- 
nia libere & fponte fe- 

Sic Unus Deus Pa- 
ter oflendittir^ qui ejl 
fuper omnia, & per 
omnia, & in omni- 
bus. Super omnia 5«/- 
dem Pater, & ipfe efi 
Caput Chrijli', per om- 
nia autcm Verbum, & 
ipfe efi caput ecclefme-, 
in omnibus autem no- 
bi's Spiritus, & ipfeejl 
aqua viva quam pr^- 
Jtat DominiiS in fe rc&e 
credentihus, quia Unus 
Pater qui eft fuper 
omnia, & per omnia, 
& in omnibus nobis. 


did not want their Affift- 
ance for the making thofe 
things which he had de- 
termined fhould be made ^ 
as if he had not Hands of 
his own. For his Word and 
Wifdom, his Son and Spirit, 
by v;hom, and in whom he 
made all things freely and 
fpontaneoufly are ever with 

So is One God the Fa-L.V.c. 
ther demonflrated, who is '^- P-4^7? 
over ally and through all, and ^^ * 
in all. The Father truly 
is over all, and he is the 
Head of Chrift. But the 
Son is through all, and he 
is the Head of the Church. 
And the Spirit is in us all, 
and he is the living Wa- 
ter which the Lord- gives 
to thofe that rightly be- 
lieve that there is one Fa- 
ther who is over all, and 
through all, and in us all. 

C Since Irenaus look'd upon 
the Son and Spirit as the Hands or Inflrumcnts of the 
Father,'tis no great wonder that he thus paraphras'd 
the Words of St. PaulJ 

Hanc cjfe adordina- The Elders who werec. 36. p. 
the Difciples of the Apo-461. 
ftles fay, that this is the 
Appointment and Difpofi- 
tion of thofe that are fav- 
ed ', and that they muft 
go on to Perfedion by 

tsonem & difpofitionem 
foYum qui falvantur 
dicunt Preshyteri Apo- 
ftolorum difcipuli • & 
per hujufmodi gradus 
/ proficere ; & per Spiri' 

j8S An Account of the 

turn ({uidem ad Fihum^ fuch Degrees ^ and fo by 
pr Filium autem af- the Spirit afcend to the 
vender e ad Patrem. Son ^ and by the Son af- 
cend to the Father. Sec 
Artie. I. and 11. before. 

iV. B. If any Impartial Man does but obferve 
in what an exalted and diftlnguilhing Manner, 
and with what Divine and Solemn Epithets the 
Ancients (till fpeak of the Supreme God the Father^ 
if compar'd with the manner of their fpeaking 
of, and the Charaftejrs they give to the Son of 
God, he will need no other Arguments to de- 
termine his Judgment in the Article before us : 
Nor will he be under the leaft Temptation to 
fuppofe, that thofe fir ft Chriftians had a Notion 
of the Son's being the fame God with the greap 
Creator of all things ^ or, of his being in any re- 
fped equal to him. 

N. B. That our Saviour is o^a«9- (or Vo^kot©:) 
Confuhfiantial ;, of the jame (ox indeed of a like Sub- 
fiance) with his Father, are fo late Notions that 
the two firfl: Centuries give us no manner of oc- 
cafion of difcourfmg of them. It was fome time 
e'er Chriftians us'd to fpeak of the Suhflance 
of God at all ^ and when Juflin Martyr in 
troduces a Platonick fpeaking of it, he al- 
lows the word Suhflance to belong to Creatures 
Dm!' cum but fays, the Supreme God is iTrinwa. toW ucnof. 
Try ph' p- beyond ^ or above all Subjlance. The firft Author 
*.^'- quoted by Bifhop Bull, who, as he fuppofes, di- 
^'"o^liSi ^^^^y alferts, that our Saviour is o/^o«crj©- t« tot^/, 
poft Ap- Confuhfiantial with the Father^ is a very lorry one, a 
pend. In- Platonick, or Platonico-Chriftian Philofopher, who 
terpr. Pi- counterfeited a Dialogue under the Name of Mer- 
radox. curins Trifmegiflw y which is now extant, and call'd 
Pxmand. p^^^yjjrY, But this IS a Miftake •, for that Au- 
^ tho'" 

Vnmitive Faith, i%<) 

thor aflerts, not that the Father and the Word 
were liAoiffiot^ but that the Aiy©- and the nj^/m. 
fUHf^i were lb. Tho' perhaps from fuch a philo- 
fophick fancy the Application of that Word, to 
the Father and Son^ might be deriv'd. However 
'tis plain, and own'd by Bifnop BuU^ that theDefenf. 
firft ufe of this V^ord among Chriftians appears ^>'"o^ ^^- 
only among the ancient Hereticks ; tho' he fan* j^q. , ;^ 
cies, without all manner of Authority, that they a. vid.* ^" 
had it from the Church. vVhich Suppofition ispag. ir. 
very unjuft and injudicious at the fame time. priu»- 
Tertullian indeed,thc/l^owt^my?,who diredVly afferted, Adr. Pra- 
that there was a duration \A?hen God was not aFa-^^^'^ ^' 
ther^ and had not a Son^ did yet venture to philofo- '^P-^-^^* 
phize at a ilrange rate about the Trinity 5 and 
faid, there was Vna fubjtantia in trihm coh^remi- 
hus^ One Subflance in the three conjoin'd Beings. But 
how TertuIUan came to know fo much, without the 
leafi: pretence to Divine Revelation, or Apoftoii- 
cal Tradition, I do not underfland. The* indeed 
he did not mean as the Moderns do: And the Church 
was wifer at that time than to follow fuch his 
extravagant Notions in this Matter. Nay, what 
is exceeding remarkable, himfelf owns, that fuch 
Notions and Exprcllions as he ventured upon, were 
difapprov'd and difown'd by the greateft part of 
Chriftians ^ nay that they look'd on them as incon- 
fiftent with the fundamental Dodrine of the Go- 
fpel, the belief of One Cod. Hear his own Words 
on this Occafion, 

Simplices enim qui- All the fimpler fort oi^'^^^f^- 
que, ne dixerim impru' Chriftians, not to ftyle*'"^'^'^' 
denies & idiot£, qu£ them foolifh and childifti,^' ^^' 
major femper credcnti- (which are always the 
um pars tfi^ quoniam greateft part ^ ) becaufe 
& ipja Regula Fidei a the Rule of Faith it felf 
fiuribus Diis ftecuh ad fuppofes us to renounce 
Vnicum & f^erum De- the multitude of heathen 

1 90 An Account of the 

um transfert^ mft in* Gods,' and to believe ifl 
tdligentes unicum qui- the one true God alone :, 
dem^ fed cum fua a^co- they not undei (landing 
?jomia ejfe credendum^ that this one God is to 
€xpavcfcunt ad oecono- be taken as including this 
miam. Numerum <^ Difpenfation, are mightily 
DifpofitioncmTrinitatvs affrighted at this Difpen- 
divifionem prafummt fation ^ for they fuppofe 

Vnitatis. Ita- that this Number and Dif- 

^«e Duos & Tres jam pofition of the Trinity is 
ja&itant a nobis prtsdi- a Divilion of the Unity. 

cart j fe vero unius Dei . They therefore 

cultoresprafummt^&c. boall: that we do now 
preach three Gods ^ but 
pretend that they are 
the Worfhippers of only 
However, it feems by Epiphaniui, that this word 
Hxref. hy.oii(xi&^ CoYifuhjlantial^ was fo facred and neceflary 
LXIX.5. to the Cnriftian Religion, that without it no 
70' p-757- Herelie could be confuted : avJL yd t l^iohgy^v o- 
(Aoiam -navrnv cuf^i^uv « J)jva,'^ IT) i^iyx,©-- IJnkfs we 
confefs the Confubjiantiality^ xve can never confute any 
of the Here/its. After a while, the Philofophick 
Reafonings of fome had gone fo far as to oc- 
cafion the word oyoUi©-, donfubpantial^ to be of- 
fer'd to the Church, at the famous Council of Jn- 
Vide CI. tioch^ compos'd of feventy Bilhops, about J- D. 
f^^f'^A ^^'^- when they met to condemn Paulus Samofa- 
Nicxn ^^"^^' ^^^^^ Council, as all confefs, direaiy rejeaed 
Sed. II. '^ ^"^ accordingly in all thofe Eaftern Parts the 
C.I. §.9. Church long continued the purity of the Faith, 
ScBafil. without Corruption in this Matter. But about 
Epift. the fame time Dionyfiits^ the Bifhop of Home, as 
Tom II ^'^^^"^'^fi^^ tells us, was zealous for it ^ and when 
p. ic6\' -Dionyfius of Alexandria had faid, that our Savi- 
our was a Creature^ and therefore far inferior to 
ifie Supreme God, the- Bifhoo of Rome^ if we 

Frimitive Faith, ' joi 

can believe Jthanafms^ receiv'd Accufations againft 
hira in a Synod of his own^ and gave him fucha 
Reprimand and Admonition as humbled the aged 
Bifiiop, and brought him to a Submiffion ^ to a Kin- 
dication^ or Recantation rather of what he had faid - 
Wherein yet he could not deny but that the word 
Vo^ci©-, being no where in Scripture, ftuck with 
him (till: Andhehop'd that iie might be excus'd 
therein :Tho' indeed this Story feems to be no better 
than a Forgery of Athanaftus. After this we hear no- 
thing of this Word, I think, till the Council of Nice - 
when, by a particular Accident, it came to be efta- 
blidi'd, without any careful Examination or the 
producmg of ancient Teftimonics to fupport it 
withal: The moft that £«/ci/«jhimrelf, (whoknew 
more of fuch Matters than all the reft of the Coun 
cil put together,) could fay for it, after he had 
been oblig d to lign the Nicenc Creed, wherein it 
wascontain'd, much againft his Will, was this that 
77f«r TwAo^^r, \omeof the Ancients had us'd it before 
them. But the particular Accident upon which 
iim famous Artkk of Faith depended, was this- 
FMfebius^ Bifhop of Nicomedia^ had intimated in a 
certain Letter of his, that ouo{,^i©- was a Word 
which he and his Friends particularly abhorr'd and 
look'd upon as exceeding contrary to theChrifti- 
an Doarine. The Council having gotten this Let- 
ter, and being in a great ferment againft j^rius and 
his Party, without any Examination at all thatan- 
pears, exceptmg what £«/e^/«;^s Oppofition oblie'd 
them to, refolvM to do the bufinefs of the ^r/Li 
at once, and to put fuch a diftinguifning Word in- 
to their Creed, as Ihould certainly cut them off from 
the Church. And hence this famous Shtbbokth has 
been ever fincc a main Article of the Chrijlian Faith - 
and It has been more fafe and harmlefs to doubt 
ot almoft any other Dodrines of Cbriftianity ne 
ver foexpi-enyconcairiM in Scripture, than of this 


ig2 ^» Account of the 

additional term of Art introduced in fuch a man- 
ner in the fourth Age of the Church. That this 
lall Circumftance, or Occafion of the Eftabifhment 
of the o/i>coBcr/©- is true, take the Authority of Jm- 
brofe^ the famous Bifhop of Mihn - who fpeaks of 
it with great Pleafure and Satisfaction, in thefe 
pe Fide. Si verum, inqmlEu- Jf^ fays Eufebius in his 
L. III. C. pkiui iyi Epijiola, Dei Epiftle, we confefs Chrijl to 
o ^ To^ Filium & increatum be the true Son of God, and 
l^^y]^^' diiQimMS, OW080-/0I' cum uncreated^ we begin to own^ 
Epiphan. Patre incipimus confi- that he is Confubfiantial with 
Hxref. teri. Hincvocabulum the Father. Hence it was 
LXIX. §. iji^^ Symbolo fuo infe- that the Nicene Fathers 
70 ?'19l'Yendi occaftonerfi P aires took occafion to infert that 
Nicceni arripuerunt : word into their Creed -be- 
quia id adverfariis for- caufe they faw their Adver- 
midinl ejfe vidijjent : ut faries were affrighted at 
tanquam evaginato ab it. That fo they might 
ivfn hereticis cut off the Head of that 
fanda harefecjs caput wicked Herefie with that 
amputarent. \rery Sword which was 

drawn by the Hereticks 
God have Mercy upo^il his Church, and preferve it 
from fuch Occafions of new Articles of Faith any 
more ! Tbofe who are for Philofophy in thefe Mat- 
ters, may do as they pleafc • But fure Articles of 
Faith ought to be taken out of the facred Scriptures, 
or at lead: to have the Approbation and Confent 
of the moft Primitive Fathers • neither of v^hich caii 
in the leaft be here pretended to by any. Accord- 
ingly I muftown, as to my felf, that whatever my 
Philofophick Opinions be, this o^oao-/©- is no Article 
of my Faith, nor, by the Grace of God, ever Ihall 
Ifa. Vlll. be. To the Law and to the Tefiimony. If they fpea\ 
20. not according to this Word, it is hecaufe there is no Light 

in them. Since it, appears by the foregoing Ac- 

Primitive Faith, jpj 

count that Tertullian was the beginner, and proba- 
bly Dionyfms of Rome the grand promoter of the 
i^i<n©--^ and thence it came by degrees into the 
Church ; it will be worth our while to obferve 
how TertuUian's Philofophy carae to fpread to 
Rome. Now this we may thus Conjefture at. The 
Heretick Praxeas^ as appears by TertuUian's own Advert 
Account, was in great Reputation at Home^ withPrax. c i: 
ViClor or Zephimus^ the Bifhop. CSo little infal- P* ^34- 
lible was that See even in the fecond Century.] 
He maintain'd the Father and the Son to be one 
and the fame Being, or Perfon. Tertullian confu- 
ted him fo throughly, that it probably funk his 
' Reputation, and his Herefie both ^ at leait at Rome. 
But at the fame time Tertullian aflerted that the Son 
was made out of a part of the Suhjlance of the Father. 
This Dodrine, broach'd by fo great a Man as 
Tertullian^ vVho by writing againft the old Hereticks 
was become as it were a Standard of Orthodoxy, 
gain'd ground in the Weji, efpecially at Rotne -^ and 
became, as is very probable, the foundation of the 
o(M^(7j<^ there : that fo this preliminary Antichri- 
fiian Corruption, as well as the others after- 
wards might have Antichrijlian Rome for its Mo-^ 
ther alfo. 

N. B. Let us Obferve by the way here the judi- 
cious Opinion of the great Euftbius concerning 
fuch New and Vnfcriptural Articles of Faith. 

Jiy (CvA^^vajxov , T The Anathema which ^^^^^ 
f^ r OTSTf <s;€){ 'carmv U' follows that Creed which Hift.Ec- 
Ti^virt, AKv-mv ft) «>■«- was drawn up by them, clef. L. I. 
ni(M^' M -ji amifyeiv we thought might, with-C. 8. p.?(5, 
Ay^.ipot{ x^'m^puvotHi' out much Reludtance, be^7- Theo- 
«ft' uv 5^c/iV n TrSm yi coniply'd with J becaufe ic^^*"!*^ ^* 
yn aCy^^cn'i j- )^ et^gtTw- forbids Men to ule ^^, 
iaeix r UKhm&f. Unfcriptural Expreffions •, 

from whence almoft all 

ig^ An Account of the 

the Confufions and Difordcrs of the Churches have 

N. B. But let us now fee how long the Original 
Doftrine concerning the intire Inferiority of the 
Son to the Father continued in the Church .* And 
that will appear to have been till the very fourth 
Century it felf. Hear an unfufpefted witnefs, I 
mean tliat very Alexander^ Biihop of Alexandria^ 
who Excommunicated Arius^ and gave occafion 
to the Council of Nice it fclf. His Words are 
Epift. A- 'Ayvo^vm U didnnrni Thofe who are unskil- 
lex. apud jj^ ^;cg^v uv «« (^tm^O ful are ignorant how 
Ht HUt ^'''^°^ di/jv^)\«, 5c5 ^ ^77- mighty a diftance there 
Eccl. L. I.'^"'^'' ■^^ "^-^ o|»;coV~ is between the unbegotten . 
C4, p. '^v \gymv r }^ AK'.y>>v' Father- and thofe rational 
16, 17. uv (iicn]<^vm ?>yV fiovo- and irrational Creatures 
-ji'My <Pt «< la o\ff 'dl K« which were created by 
ovTznv iTwitiTiv m-ni? r him out of nothing 'j be- 
0iS hoyni ii i^ lurn r twecn whom the Only Be- 
ll'']^ 7ix4oi ■)^ii^vn3' gotten is a middle Na- 
ture ^ whereby the Father 
of God the Word made 
all things out of nothing * 
and which it felf was be- 
gotten from the Father. 
Where, by the By, we may alfo Note, that what- 
ever private Reafons fet Alexander againft Arius 
afterwards, hirnfclf had originally all along preach- 
ed much what the fame Doftrine to the People ^ as 
the Presbyters and Deacons of his own Church over 
and over tell him to his face, in their Letter to 
him, before the Council of Nice^ ftill extant ^ 
which it will be worth the Reader's while to per- 
ufe upoQ this Occafion. 

N. B. 

Vrimitive Faith 


A^. ^, Becaufe this Letter of the Presbyters and 
Deacons on the fide of Jrius to Alexander^ is fd 
Authentick, and of fuch gieat Confequence, I fliall 
here tranfcribe it at large for the Reader's Sa- 

The Presbyters and 
Deacons to the Blefled fa- 
ther, our Bifliop Alexan- 
der^ fend Greeting in the 

vol Iv Kveia yjuftriV. 

Sw;jtf-/xV, fxci.yj,eii Tmym, 
ogtv a.vT,i. o/c/k/z-V 5^'* €)=- 
h d-ffiViinV y {/Lvov ditfjov, 
(JMVoV oivOf^V} fW. OC ethir 

i^v-m (Mvov cnfov, fioi'ov 
Aya-^v, (jlovoV iuHjJshjJ^ 
■mvmv KeirlJi), J)oix,irbjj7 
UmVo^-ov, A^iTrfov, )^<lvcf.K- 
h^'ico-nv, SiKc/JoVy jy elyc- 

MJVYIi cAst3llV„lK 7»7tf 0SOJ/ 

'f^tjvixxcMTn^ vflv (y.ovo'^'m) 

)y TKVj OUlUVdi i^ TV. O'Kff 
'TTiTToUy/A ' 'f/JVn^d.V^TVL Ji i 

WtfilVcWTtt Ui'a S^\))(/M.T7 
ci}i7Tf0V >y AV'J.>>^oiu7liV KV- 

ffuA T 0£» rihe.ov, <aM i'/^ 
tti Ef r KVo-fMTwi'' ^IpvyiyM. 

Our Faith, which V7QApu6 A- 
have receiv'd from our^iianaf- De 
Forefathers, and which, ^y"o^ A- 
Blefled Father, we havefj^^ q^' 
learn'd from you alfo, isvoii.p.* 
this. We own but one 88 <, 885; 
God, who is alone Un-^EpI- 
begotten, who is alone E- S^"* 
ternal, who is alone with- j_^^* 
out beginning, who is a- <; __ * 
lone the true God, who 7^1^ -j^^* 
alone has Immortality,who 
alone is Wife, who alone 
is Good, who alone is the 
Potentate, who is the 
Judge,, the Orderer and 
Difpofer of all Things : 
Immutable and Unalter- 
able, Righteous and Good, 
the God of the Law and 
the Prophets, and of the 
New Covenant ^ who be- 
got his only begotten Soil 
before the VVorld began :' 
By whom he made the A- 
gesand theUniverfe. Be- 
gat bim^ we m^^n^ not in 


Jn Account of I he 

p©" oy.oiarov r 7m7fo{ 70 

Sa^4A?./(®- T y.ova.J'v. J)- 
tufttv uoTniTv^. iiTni/' kcT* 
<y{ 'lifc/xoi Kvyvov knro 

imKV^VTv. eii u'ov • ai x} 

cO tWTli, f/Xf^e.ti TiaTTA, 

Kp yAaliJj T l-AK^muM, >y 
ruvTtt eitrnynaoi/^'m dmi- 
Kn^Tl T 0«B 'TSfO yj^vcov 

n (f^hJj, }y TV VI) 7m^. rk 

eTif ett/Vffl Trai'TayrUtJKhn- 
av ff/^ijVi) TTCi tyj iv icwrcc • 

TVy^AvKV^ 'i^v oLvatf ,^(Q}- 
liovajcc]©-. i J vof d/f'o. 
!■«••< i^jin^ti v-^ra n Taf- 
v^oi >y rsfo ojMVc'V KV'Sin^ 

J^ Z-il-^iKtU^li ix. yip rai^^ 
fcv-i, '^0 tafTKi' '^^uUii 
t-a-is?!. v/8 ;<x'f 0^4 a 

appearance only, but re- 
ality ^ giving him his Tub- 
fiftence by his own Will j 
the Immutable, and Unal- 
terable, and Perfeft Crea- 
ture of God, bitt not as 
one of the ordinary Crea- 
tures: A Being begotten by 
him, but not as one of 
the ordinary Beings which 
were begotten. Not that 
this Being begotten was 
an Emanation, as was the 
Do(^rine oiVakntinus-^ nor, 
as Mankham fuppos'd, is 
the Being begotten a Con- 
fabllantial part of the Fa- 
ther : Nor, as SabeUius^ 
who divided the Unity, 
and caird him both Son 
and Father ; Nor, as Hie- 
racivs^ Light from a Light, 
or as one Lamp divide^ 
into two : Nor, as one 
that before was, yet after- 
ward was begotten or 
created into a Son. As 
even you your felf, Blef- 
fed Father, in the midft 
of the Church, and in the 
AfTembly of the Clergy, 
have frequently rejefted 
thofe who introdiic'd thefe 
Opinions. But, as we fay, 
that he was created by th? 
Will of God before time, 
and before the World be- 

'^©"' gan j and that he received 

Primitive Faith, 


7W OTt|5<, s/^ a.y-«, Tie) 
^6tJ?< To Vi)i/J, U( TIVi( 

xiyniTi, TTt 'zjy'of t/, /Jo ap- 

TOP, KTTaj 0«Of CS^OO TTKl'- 

KKnsixv Kwvc^v]©-' y.c.^ 

81' TTH^;^ r ©£« T() £/> ii- 

yj, )y Ta\ c/c^of x^ TO (^k«, 
}^ Ta 77«Vtu avTM TSfs- 
c/b'^, xj^ T«7o ctp;)^« ciuTa 
i^v 0eof. £5.'p%^ j^aurS 
Of Qio{ ciVTTi, }y 'u^o ctv- 
T» siv- ei Q To, 'E| iuJ^B' 
;^ To, 'Ex jarp&f i^ 7* 
'Ex, r TetTfOf a'^Ti^.^v x) 
jjx*, <yf /wep©- rtU7» 0- 

Ttvu7 vo«J), nv^iQ- bhv 

dcafMJQ- Qiif. 

his Life, and liis Being, 
and all his Glory from the 
Father. For the Father, 
when he made him Heir 
of all things did not de- 
prive himfelf of any thing 
which he has in himlelf 
without being begotten. 
For he is the Fountain of 
all things. Wherefore 
there are three Subftances, 
and God himfelf, who is 
the caufe of all things, is 
alone without beginning. 
But the Son being begot- 
ton by the Father before 
time, and created and 
founded, before the World 
began, was not before he 
was begotten ^ but he alone 
as begotten before time 
by the Father, did really 
fubfift ^ for he is not eter- 
nal, or coeternai, or nn- 
begotten as the Father is ; 
nor has he his Exifteiice 
together with the Father, 
as fome fay, who after a 
fort introduce two nnbe- 

gotten Principles-, but Jod 
h fo before all things as the only Being, and the 
beginning of all things. Wherefore he is before 
his Son, as we have learn'd from yon, when you 
have preach'd in the midfl: of the Church. In 
as much therefore as he has his Being, and all 
his Glory, and his Life from God ^ and all things 
are delivered to him, thence is God his Qiigia 
and Governor ^ for he governs him as his God, 

p 3 


198 An Account of the 

and as being prior to him. But if that Exprel- 
lion. From him • and that. From the Womb ^ and 
that, I came out from the Father^ and com -^ are iin- 
derftood as implying his being a Confubftantial part 
of him, as an Emanation •, the Father is a com- 
pound Being, capable of Divifion, and Mutable ^ 
and indeed, according to them, a Body : And fo, 
as far as their Notions extend, the incorporeal 
God is liable to Corporeal AiFeftions. 

N. B. This Account of Mexander^s Inclination 
originally to the /Irian Notions is, in fome mea- 
fure, confirm'd by Soz,omen's Account of the origin 
of this Difpute and Qiiarrel between him and 
Arius^ in thefe Wordsj 
AuxKiKVKdTu]©- ^S ';5,>S' ' jriui being a fubtle Di- 
fputant, ( for he was faid 
to have been no ftranger 
to thofe Sciences; ) fell in- 
to abfurd Exprelllons ; in- 
fomuch that he ventur'd 
firft to fay in the Church, 

^ . y what none durft fay before 

v,bv T ®i^ 'd^ ix. cvmp him, that the Son of God 
r^iiov^, y^ Inai iwvc on Was made out of nothing; 
and that he once was not ; 
and that by the freedom 
of his Will he was capable 
both of Vice and Vertue : 
That he is a Creature, and 
the Workman/hip of God : 
And many other thing? 
which you may fuppofe 
one that maintained fuch 
Opinions, as he, proceed- 
ing in Subtilties and nice 
Qlieflions would fay. But 

3^70 -y^ IL/,iiJi TDlilTWV df/.Ot- 

Ttn -J^e/Tfgfr 'Trap' irifn 

Ktoi }y elfins JiH,VKcv yjrvdf' 
K) a.T^.'A TTir) a. a. ^iyen' 

^ '<P T Joyucij©- ncoT^. 

fome taking hold of the 

Primitive 'Faith, 

J^Q- aV7ii\J TTUVtiV, KttToi 

iig-^KTOi ffvv Tiii am KKn- 

«;«')!}«. cJf i5 ffv^Ccuveiv <pi' 
hH 'zkX -mi iaJ^xi r ho- 

;t^J'. awjisa^ o ctf^O- (5:' 
To7f Tcy' «tUT» eipil/JfJvoii' 
01 3 <yf o[xoa(n@- }y (Xxxuct- 
It/)©- MC i^is TeJ' 'TTctTfl. 

TieoJA. 'TTYI ^ TaT«f. :7Jr Q 
TOK qy.oisS'ioy }y <ruJJst^<f'{o^, 

q^vSv c/A-ikd/tn, T IvetVT.av 
K'oyj>v ctifi/wVo*'. fc'^' 3 ^^ 

;^ r xAWpa A£>'«F op5w< r 

&»t,KA.»1?7'<if doTflJ' r, z) 7JS\T 
<(if^7!^iio.\'jai ^currw cj^ To 

Expreflions coraplainM of 
j4lexandcr^ as not afting as 
became liim in his fuffer- 
ing fuch Novelties. But 
he anfwered, that it were 
belter to allow liberty of 
Difputation to both Par- 
ties in difputable Points, 
that he might not feem to 
qualh their Controverfie by 
Violence, but to end it by 
reafonable Methods, So he 
fat as Judge, together with 
his Clergy, and brought 
both Parties to a Difpu- 
tation, Now, as it ufual- 
ly happens in fuch verbal 
Controverlles, each party 
flrove for Victory. And 
uirius flood to what he had 
faid ^ but the others af- 
firm'd, that the Son was 
Confubftantial and Coeter- 
nal to the Father. And 
when there was a fecond 
Aflcmbly, thofe that had 
moved the Qiicftions could 
not agree one with ano- 
ther. Nay, while the Di- 
fpute feen^'d to be doubt- 
ful, Alexander himfelf at 
the firft was in great Dif- 
ficulty : Sometimes com- 
mending one fide, and 
fometimes another^ till at 
laft he yielded to thofe 
that affirm'd the Son was 
Confubftantial and Coeter- 
P 4 ^^^t 


2 CO 'An Account of the 

nal ^ and commanded Arim to be of the fame Opi- 
nion, and to leave his contrary Exprefiions. But 
when he could not perfwade him, nay, while ma- 
ny of the Bilhops and of the Clergy thought that 
^riMj was in the right, he Excommunicated him, 
and thofe of the Clergy alfo who agreed with him 
in his Dodtrine. 

N. B. When the Nature and Attributes of the 
Son of God were firft own'd as properly equal tQ 
thofe of the Father in the Chriftian Church, 'tis 
bard exactly to determine. To be fure it was 
not till a confiderable time after the Council of Nice, 
7e(l<i' w^^" Ephref^^ the Syrian^ was firft zealous for it ; for 
mcn',\i. ^'^o' ^^^ Foundations of this Doftrine were then 
586,79:. laid, by the admiifion of the hiioiiti©-^ yet was 
not the Dodrine it felf fully own'd ^ but 
• the Son was ftill efteem'd in great meafure Infe- 
rior to the Father, during a great part, at the lead, 
of the fourth Century of the Church : To fay no- 
shing of the great, fometimes greateft part of the 
Church, which all along oppos'd the Introduftion 
of fuch Novelties, and which was never fupprefs'4 
till Amichriftian Tyranny became too great for 
Oppofition ^ and at length entirely ellablifh'd a moI| 
conipkat Syjlem of thefe fort af Corruptions^ 1 meaii 
J the famous Creed of Vigilius T'hapfitams^ or Tap- 
fenfis^ as he is commonly call'd ^ which alas ! is not 
yetcaft out of the Reform'd Churches themfelves! 
Titdet hac opprobria Nobis & did potuilje^ & non potU' 
iffe YeftUi ! '"■ ^ . ■ - ■ 

N. B That the Reader may the better trace 
the rife of modern j4ntichriflianifm and Herefte at 
Rome^ from thofe rjiany j^ntichrijls^ or Hereticks^ 
which arofe in the fiiil times of the Gofpel ^ and 
which, as John intimates, were to unite in the 
ijQb.n. ^rand Antichfifi himfelf^ take the following Chro- 
^ ' • ' ■.'•'- nological 

Primitive Faith, 

mlopical Table of the Time and Circumftances when 
thole old Hereticks came to Rome^ their common 
Rendezvouz ^ when they fpread their Herefies 
there • and what mighty Succefs they foon had 
in that City. 


I. About AD. 6^0T 54. Si- 

moYiMagut was driven 
from Cafarea by Peter 
to Rome ; and tho* up- 
on God's Judgment on 
him by Peter^ fome 
flop was put to his He- 
refie ^ yet did it ftill con- 
tinue-, and himfelf had 
a Statue erefted tor him 
afterward, as a God. 

I J, About A.D, 66, Menan- 

• der^ or his fdllowers, 
were condemned by Zi- 
nus^ Bp. of Rome^ and Ex- 
communicated. So that 
this Heretick muft al- 
fo have fo early fpread 
his Herefie in that 

in. About u4, D. 7^. Ebkn 
fpread his Socman He- 
refie at Rome. 

IV. About ^. D. 80. Mar- 
cus, or Marcion the El- 
der, being vanquifh'd by 
John and his Presbyters, 
and driven from Ephefm, 
went to Rente J and fpread 
his Herefie there, and 
was there condem'd by 
Clement^ Bifhop of Rome, 

Conftit. L.VI C. S, 
9- p. 337, 338. £«- 
feb. Hijl. Eccl. L. II. 
C. 13,14 p. 50, 51, 
52. Epiphan. Hmf. 
XXI.§. s-p. 59. Bie- 
ronym. in Catalog. JU' 
flin Martyr^ Jpol. If. 
§. 34. TtrtuU. j^poleget. 

Has SanCius Linus 
EpifcopusJ'ecundus ApO' 
fojloli Petri a confortio 
converfaiioms nofira e- 
je^os aterna damnati- 
one multavit. Pradejii* 
nat. L. L 

Epipharii H^eref 
XXX.§. 18. p. 

Philajlr. Qui deviSus 
atque fugatm a Beato 
Joanne Evangelijla^ & 
aPresbyteris de Civitate 
Ephe/iRoma ham Ha- 
reftn fentinavit. Hunc 
Clemens aterna dam- 
nat tone punivit. 



Ircn. L. III. C. 4* p. 2oii. 

ji/f Account of the 

V. About A. D. F28. f^a- *OuctKivTiv^ fZ 3S mX 
lentinui came to Rome, 
He grew famous in a 
little time, and conti- 
nued fpreading liis Here- 
fie there for 20 Years 
together. He feems 
firft to have fettled 
that famous Heretical 
School or Univerfity, 
which by degrees Cor- 
rupted the Church of 
Rome^ and thereby in- 
troduc'd Antichriftian- 
ifra and Herefie. The 
Succeffion of Hereticks 
there was thus, accord- 
ing to Bilhop Pearfon-^ 
(1 .) J^akntinui. (2.)Se- 
cundus. (3.) Epiphanes, 
{^:)Ptokmcm. MCo- 
larhafus. ((5.) fJeracleon. 
(y.) Cerdo. (8.) Par- 
don. (^9.) Lucian. (10.) 
v^pelki. Probably all 
Mafters of this School, 
one after another •, or, 
rather of teveral under 
Contemporary Schools 
of the fame Nature, 
from about y^. D. 1 28 . 
till XD.140. on^o.Forj 

VI, About the fame Year 
J. D. 128. Cerdon came 
to Rome., and after fome 
time, if not immediate- 
ly, fpread his Herefie 
there alfo^and had there ?^ more famous SuccelU^r. 


Epipban^ ad pngula/i 
has htrefes. rid. Pearf. 
Find. Jgn. Part 11. C. 

7' ^ 373. 

}iv\i- ibid. & Cypr. Epift* 
LXXIV. p. an. 

p. 107. 

XXVII. §. 5. _ 
cc %^Vs<? 'AviK.»%. ex 
Jren. L. I, C. 24. p. 


Vrlmhive Faith. 

VII. For about, or rather UofKtuv eive^cny ^< ? 

exaiflly at A D. 130. 'P«M« «^'t!uJ, ^ to 

Marcion^ Cerdonh Scho- rtK<iiT7i<rcuv}ivov^c'moxo- 

lar, came to -^ow^, out t^jv 'P«wif, x. t. a. 

of Po«mj.- And put in Epipban, mref.XLllL 

to be Biftiop of Rome, or §. i. p. 302, 303. 

at leaft one of prime Au- 
thority there. But being 

reje(5ted, brake out o- 

penly into his Herefie, 

and propagated it at 

Rome, for many years 

Vill. About J. D. 150. 

Marcelljna, one of the 

Carpocratians, came to 

Rome, and fpread that 

Herefie there ^ and had 

a great Number of Pro- 

felytes : and at this time 

the Name and Herefie 

of the Gnojlkh were 

known at Rome alfo. 
JX. About J. Da 60. Mar- 
cus, the Magician fpread 

his Herefie in the Wefi ; 

and at the Rhodania in 

Gaul deceived many, e- 

fpecially of the Noble 

X. About J. D. 155. Bla- 

ftus and Florinus the He- 

reticks fpread their 

new Dodrines at Rome • 

which are fuppos'd to be 

deriv'd from tht Falentiniam -^ and had there a 

great number of Profelytes. 



Iren. L. I. G. 9. §. 
2. p. 6i, 

Eufeb. Eccl. Htft. L. 
V C. 1 5. p. 178,179. 
Theodorit De H<trti 
Fab. L. I. C. 23. 


Aft Account 

XI. About A.D. 190.7k- 
odotui of Byz.antium^ and 

. his Scholars, Afck^'todo- 
tus and Thedotm^ jan. 
fpread their Samofateni- 
an, photinian or Socman 
Herefie at Rome alfo. 

XII. About J. D. 1 95. 
Praxeas the Heretick in- 
troduces his \^Sabcliian} 
Herefie into Rome •, and 
is in great efteem with 
Pope f^tilor, or Zephiri- 
ms there ; who had be- 
fore favour'd the Mon- 
tanifts alfo. 

XIII. About AD,ioo. Ter- 
tuUian wrote agaiaft the 
other Hercticks, and 
even again ft Praxens ^ 
but himfelf venturing 
upon Metaphyfick Co- 
ttons from the Herelies 
of B<iftlides and Vdknt'h 
hiis propagated his He- 

' reUe, or mixture of an- 
cient Herefies, in the 
Wejl, and at Rome ; efpe- 
cially after he fell into 
the other Hertfie of 
Mentanus alfo. 

XJV. About A. D. 255. 
Pope Stephen detennin'd 
for the validity of the 
Baptifin of all the He- 
reticks ; and pleaded an- 
cient Roman Tradition 
for it, agaiall the coa- 

of the 

§. I. p.4<53. 

TertulL Mv, Frax. 
I. p. 53+. 

7ertuU. Adverf. Prax. 
Obferve the <a€sCoKh of 
the F'aUntmans^vi\\\zh. 
lie owns he em- 
braced; and compare 
his difference be- 
tween the \'oy<^ and 
%0'p'iA in Chrift, with 
the like Notion of 
Saftlides^ who believ'd 

^(x^ictv, apud Pearf, 
rind Ign. Pt. II. C. 6, 
p. 3<55. 

Op. Cyp. Epijl. LXX. 
6'c." p. 1 8p, circ. 


Primitive Faitk 


ti'sry Tradition of the 
reft of the Chriftian 
World, deriv'd from 
the Apoftles themfelves* 
So early ^ and fo much In- 
terell had thofe Here- 
ticks gain'd at Rome by 
the middle of even the 
third Century ; nay, if 
their pretence of im- 
memorial Tradition be 
true, much fooner, in 
the fecond Century it 
XV. About J. v. 160. if 
Mhanafim fay true. Pope 
Dionyftm cmbrac'd and 
propagated the o^kot©-, 
[[a Word us'd by the 
Fakntinians ^ and firft 
apply'd to a like Matter 
by the Counterfeit Her- 
mes Triftnegijlus^ as we 
have already obferv'd.l 
He caird Dionyftus of 
Jkxandria to an Ac- 
count for oppofing it, at 
the very fame time that 
the Council of Antioch 
rcjeded it. And from 
hence probably is to be 
dated tliis fatal Herefte ^ 
which, as an unknown 
Author many Years af- 
ter obferves, Vniverfum 
€frbem Terra in fnodnm 
Tenebrarmn replevit ^ and 
which was firft eJiMifh''d 

Athanaf. De fentent. 
Dionyf. Op. Tom, I. p. 

548, &€. 

Ba/il Epifi. XLL Op. Ep{tomit 
Tom. H. p. 802, 8o3.exDo- 

r- 570- 


in Job int. 
Op. Oii- 
gen Lat. 


266 An Account of tht 

by the Council of Nice : 
Tho' it was many Years 
e'er it could fubdue the 
ChriHian Church. Nor 
indeed was it /«//>' fettled 
till plain Romijh Anti- 
chriftian Tyranny and 
Idolatry over-bore all 
before it, in the later 

N.B. If any wonder that I feem to believe, 
that the famous Statue at Rome, mention'd by Ju- 
ftin Martyr^ TertuUian^ and Eufebius, as dedicated 
to Simon Alagm was real, and not miftaken by 
them ; I fhall give the Reader the Infer iptioa at 
large, which was dug up at Rome in the Days of 
Pope Gregory XIII. and leave it to his Judgment, 
whdher Jtiftin and the reil were fo ignorant as to 
miftake this for that other to SimonMagus^ SIMONI 





The Criticks mufi; think themfelves very fagacious 
tvhen they pretend to contradift fo certain a piece 
of Hiltory, as is that of Simon Magus's Statue at 
Rome, becaufe near the fame place there was alfo 
fome Monument to Semo Sangm, one of the Hea- 
then Deities. But a few ancient Teftimonies are 
worth a great number of Critical Conjedlures a$ 
to fuch a Matter of Fad as this is. 

A^. B. 'Tis here well worth our Obfervation 
how unfairly the modern Writers of Controverfie 


Prim hive Fauk 207 

alledge a few feparate Expreffions of the Ancients^ 
and putting a novel fence upon them oppofe them to 
more numerousTeftimonies out of the fame Authors 
on the other fide. Thus Clemens AkxandYimis once, ia 
his juvenile Writings faid, that the Son was '<J^im^}s^ 
made ec^ual to his Father ^ or intrufted with the 
plenitude of his Divine Power. This fingle Ora- 
tical Exj^reflion is to be fet againft all thofe others 
in him, which alTure us, that Clement thought him 
Inferior, and Subordinate to, and really Created by 
the Supreme God. Thus alfo TertuUian ufes a few 
parallel Expreffions alfo, aquat^ parem^pariari-^ and 
thefe are to be fet againft his moft plain and nu- 
merous Expreffions, that the Son was but as a part 
to the whole 5 as a ray of Light to the Sun • that the 
Father is greater than he ^ that he was plainly Ignorant 
of the Day of Judgment j and that, as to his real 
Exiftence, it reached no higher than a little before; 
the Foundation of the World. Thus alfo Clemens 
dates our Saviour's origin from a period dxe^vui and 
AVcLf-^i^ i. e. in the ancient ftyle before the begin- 
ning of the World, or of Time, and no more. 
Yet are thefe Expreffions fuppos'd a Deraonftration, 
that he believ'd the real Coeternity of the Son with 
the Father j whereas 'tis moft evident, that he be^ 
liev'd him only the firftof the Beings which the 
Father created, according to the conftant original 
Doi^rine of the Chriftlan Church in that Matter. 
Fid. Cyprian Epifi. LXXIII. p. 206. 



Ah Account of the 


Accordingly Jefus Chrift, the Word and Son 
of God was very frequently fent by the Su' 
freme God, the Father^ in the ancient Ages ; 
and again more apparently at his Incarnation \ 
as his Servant^ his Vicegerent ^ and Minijier in- 
to the World, 

Mar. IX. '/^S l£v \^i eTe^^, 
<tW».* Tic iJ?rer«A£fi'7tt 

Job. III. 2. 'P^^^', o/^/wV on ^ 
JbV«3 7:01 eiv, a. <rv mieify 

//Anf c ©46$ 70 irvivfJM,. 

WHofoever ihall re- 
ceive me, receiveth 
not me, but him that fent 
me. See Luc. IX. 48. Joh, 
III. 17.V. 23,24, 30, 3<?, 
37. VI. 29, 6'c. 57. VII. 
33. VIII. 16, 18. IX. 4.x. 
35.XIII.20. XIV. 24. XV. 
21. XVI. 5.30. I Job. IV. 

Rabbi, we know that 
thou art a teacher come 
from God ^ for no one can 
do thefe miracles that thou 
doft, except God be with 

He that hath received 
his teftiraony hath fet 
to his feal that God is 
true. For he whom God 
hath fent fpeaketh the 
words of God ^ for God 
giveth not the Spirit by 
meafure unto him. 


Primitive Faiths 

(ii* ieiv vi ^.h» 7^ ^Kiiiio. 
4 SiMyjn Tdnegv ^m t 

hwv r Jo^av r IJ^ap ^«- 
T 7ny.<\aJ.i]oi ewToVy wcr oi- 

Ka.(Jt.l oiJkn, it, oiJki^ 

«« iXJiAv^a, «m' 't^v «- 

J//«f «)t otJkTl. l-)a 3 0/- 
i/k axjTov, ov nref ojjT6 

''Ch' KAyo A iiKis<m 'Trap' 
ow'tb Ttivra. Asnw flV -t" 

tbV ' ix. d^YIKi. Hi fXOVOV 
'cum) 770/ « TmVToji. 

'E/ 060? mtTh^ vijd^ 


My Dodrine is net mine, Vii. i5, 
but his that fent me. Iti7»»3. 
any Man will do his will, 
he fhall know of the do- 
drine, whether it be of 
God, or whether I fpeak 
of my felf. He that fpeak- 
eth from himfelf, feekerh 
his own glory ^ but he 
that fecketh his glory that 
fent him, the fame is true, 
and no unrighteoiifnefs is 
in him. 

Ye both know me, and 7.23,19. 
ye know whence I am -, 
and I am not come of my 
felf- but he that fent me 
is true •, whom ye know 
not. But I know him ^ 
for I am from him, ana 
he hath fent me. 

He that fent me is true ; vili. i6. 
and I fpeak to the World 
thofe things which 1 have 
heard of him. 

He that fent me is v^ich 
me. The Father hath not 
left me alone ^ for I do 
always thofe things that 
pleafe him. 

If God were your Fa- 
ther ye would love me ^ 
for I proceeded forth, and 
eame from God ^ for I 
am not come of my felf, 
but he fent me. 




An Account of thi 

Xlt. 44, 'O Tn^^ccv M if^L K '^1- 
mix icf.i/iri iii' iy ^ufwv 

ha.Mlozt, etAK' 77S//4*f /tie 
<57tt7Mf cu;Tof ^/ ifjokhjj 

ca' }y "oisfac on n otloA.)) 
ttvrZ ^coYi cLiuvi'oi '6iiv' <* 

XVI. 27, 


I Joh. IV. 

Epiit. ad 
Tom. I. 
p. 7. 

r 0£a 'c^fiiiA'jTJi', d^h^v 

Au.Srt ft f T KOff^ov ' -mhip 
d-piniJtt T yJffjji.o\'i )y •^p<il/'o- 

f/.«.prjp»,«V ''77 TWTij"? Ci- 

Use? 'o » '^5'£5''.1^'« l"^"^ 

S^SriTl' ©£^« (75, /60f 2^7 
TttD.^a '7rh)j(«iffeu {i».,KA l(^ to 

He that believeth on 
me, believeth not on me, 
but on him that fent me. 
And he that feeth me, 
feeth him that fent me. 

I have not fpoken of 
my felf; but the Father 
which fent me he gave 
me a commandment, both 
what 1 (hould fay, and 
what I Ihouldfpeak: And 
I know that his command- 
ment is life everlafting. 
Whatfoever I fpeak there- 
fore, even as the Father 
faid unto me, fo 1 fpeak. 

Ye have believed that 
I came out from God. I 
came out from the Father, 
and am come into the 
world. Again, 1 leave the 
world, and go to the Fa- 
ther. See XVII. through- 

We have feen, and do 
teftifie, that the Father 
fent the Son to be the fa- 
viour of the world. 

As for what thou haft 
written unto me, that I 
fliould come to thee ; it 
is neceflary that all thofe 
things for which I was fent, 
fhould be fulfilled by me 
in this place; and that ha- 
ving fill filled them, I Ihould 
be received up to him that 
fent me. 

Primitive Faitk 2H 

rrgei r 'fUdLWvj r 'In- And concerning theTbadd. 
iri,^ Kg.^i iipiTo, i^ t^ Advene of Jefus, how it^!P''^'''j 
•f ^^Krii ojyrv, >^ m>(^ was ', and concerning hiSjj°^j^ ' 
miflipn, and for , what*' 
caufe he was fent by the 

The Apoflles have prea- Clem. Ep- 
ched to us from our Lord I- §• 4^« 
Jefus Chrift. Jefus Chrifl: P- «7°- 
from God. Chrift thcre- 
xex^e 'h Simi -ra '©sS, >^ fore was fent by God, 
0/ imis^iKgt &9 t?X€ir«- the Apoftksby Chrift. So 
l-^cvTo h iutp'oTze^. ^- both were orderly done 


'nmioi Mc ^hi\(Mt\@- ©£»: 

according to the Will of 
God. ^ , , 

Tof mW"^ ^''■°'' "^^ rejed that God Juft. Dial. 
'jTAvjoKe^.Toe^ i^ w«tI«J which fent him, the AI-S1^«» , 
r oA«j' 0£oV rt^TBTfe. mighty, and maker of the J''Jp, 
Univerfe. . P'^^** 

^^ Unp Deo qui 6*. From one God, who Idem ap. 
hmc mundum fecit^ & both made the world, and Iren- 
nos plafma^fity & om- formed us, and contains ^-^^'-^v^ 
nja contwet^ & admini- all things, and orders them, ^' ^''i°^° 
fir at ^ Vnigenitus Filius did the only begotten Son 
venit ad nos. come to us. . , 

But why fo large ia a known Cafe? Sea Ar- 
ticle XIII. hereafter. 




An Account of the 


He w/ts alfo ever intirely fabordinate and obe- 
dient to his Father^ and miniltred to his good 
Pleafure in all things* 

Matt. XX. nr« '^ Jc^-^'V*^ ^-^ JV|.- 

fjSyJ flH^ KK 'i<flV ifMV cTa- 

Vau, dt^Coii YIT01UM.7CU vsro 

Joh.IV.34. A4}/^ tfu/To7f 'Ino-Kf, 
(Wi, J^ TiKe^caazo axm To 'gp- 


VI. 3!^; 




'Oy ^«7W T& '3^4AHf<^. TO 
Pif) 8X. iW TTB/fc TO 5-«AM- 

«<t t5 i^v, ctMci To •5-e- 

AHf«4 Ta 775'/^ 4^i'T0f ti€. 

'EaV TO? iiro\c;!( y.a 
TiiffiayiTe, /JfJ^n iv TM «c- 

iprohdi T»' /TKTpOf /W8TS- 

BU T to fit on my right 
hand, and on my left, 
it is not mine to give, ex- 
cepting to thofe for whom 
it is prepared by my Fa- 
ther. See XXVI. 39,42, 
44. Mar. XIV. 35, 39. Luc. 
XXII. 42. 

Jefus faith unto them. 
My meat is to do the will 
of him that fent me, and 
to finifh his work. 

I feek not mine own 
will, but the will of the 
Father which fent me. 

I came down from hea- 
ven, not to do mine own 
will, but the will of him 
that fent me. See v. 39, 
40. VIII. 29. 55. 

As the Father gave me 
commandment, even fo I 

If ye keep my command- 
ments, ye fhall abide in 
my love ^ even as I have 
kept my Father's com- 
mandments, and abide in 
his love. See XVIII. n. 

Primitive Faith, 21 g 

Ked'z^ av Moi W^^^ Altho' he were a Son,Heb. v. 3, 

Ip* UV Iot*5« r i^XfctKolui. 

yet learned he< obedience 
by the things which he 

Our Lord and God Je-jhadd. 
fus Chrift fullilled the Will Spiciicg. 
of his Father •, and when '^^^- ^• 

^^A»p^^^«v«^«?.^ ^s l^e had fulfilled it, he was 

P i< 

*0 J^ietuct^ r«}v Tmr 
Tp/, >y Keil^ifytiTw cwTa 
Xeifof <tV icw\M 'mtiov 8- 
7ei 7miJo% f^id. C. 

27. p. 240. C. 30. p. 
243. L. V. C. s. p. 


taken up to his Father. 

Let the Deacon rainifterconftitut 
to him, as Chrift does to Apofto!. 
his Father; and let himL'^-^- 
ferve him unblameably in^*^'P'^35 
all things, as Chrift 
does nothing of himfelf, 
but does always thofe 
things that plcafe his 

*0 iujej.®- h/ud^ )y 0io( 

He brought thofe things ^ 
into being which Chrift ^'p'^J^^ 
was commanded to make. 

Our Lord and God Je- l, vili.c, 
fus Chrift, who in all i2.p.40i, 
things miniftred to thee 
0j« ttuV? )y Tmlexy eii Ti \^[^ Qod and Father, both 
cAi^»P><cu' cr/<*(poe;i', ^ <<3;ej- in thy various Creation, 
voiav yj'-mhhrihgv' and in thy fuitable Pro- 

KoJ jb 'iHm xe/s^i po^ jefug Chrift doesignat. Ad 
■mvTzt xjf yv4(iluj 'o^^- \^^\\ t\^\^gs. according toEph. §. 3. 
li tZ zaje)?, coi tf/iTos^tf t'ne Will of his Father ^P-47' 
hiyi, s^<3 TO *>sa cuJrtp as himfelf fomewhere faith, 
™« Tidvnn. 1 do always thofe things 

that plcafe him. 




Ad Mag- 
rcf. 5- 7- 
p. 58. 

§. 13. p. 


S. 8. p. 


Ju It. Dial. 




Iren L.UI 
t' 1 8 p. 


jin Account of the 

Tfof iMv Tvoiei' k ^oVaixoi 
'T7757ay«Tg T^ i^nij-d- 

L. IV C. 

14- p 302 


'Aa\' IrMvov r yT^ 0!i- 

lit T» v®-Mp«7«f 7n yvdi^y} 

Omnia qu<z pr incog- 
nita erant a Patre or- 
dine^ & tempore, & 
hora pracogYiita, & apta 
perftcit Dominus nojler: 
unus quidem & idtm 
exifrensj dives autcm 
& multui ', diviti ^- 
mm & multa volun- 
tati Fair is defervit. 

Omnia autem Filius 
adminijlrans Patrt per- 
ficit, ab initio ufque ad 

Revelat enim omni- 
bus Filius quibus vdit 
aghofci Pater^ & neque 
fine bona vobtntate Pa- 
tris^ ncque fine admi- 
'niJlrationeFilii cog^iofcet 
^uifquam Deum, 

The Lord does nothing 
without the Father ^ for, 
fays he, I can of mine own 
felf do nothing. 

Be fubjed to your Bi- 
fhop, and to one ano- 
ther, as Chrift was to his 

Do you all follow your 
Bifhop, as Chrift Jefus did 
his Fathef. 

But him that is accord- 
ing to his will, being God, 
and his Son, and an An- 
gel, from his miniftring 
to his gqod pleafure. 

Our Lord compleated 
all thofe things that were 
before determin'd by the 
Father, in that order, at 
that time,and at that hour, 
when they were fore-de- 
termin'd ^ being ever one 
and the fame Being, rich 
and abundant ^ becaufe he 
was fubfervient to the rich 
and abundant Will of his 

The Son in his Mini- 
ftration to the Father com- 
pleats all things, from the 
beginning to the end. 

For the Son reveals the 
Father to all to whom 
the Father would be re- 
yeal'd. Neither can any 
one know God without 
the good pleafure of the 

Frimitive Faith. 215 

Father ; nor without the Adminiftration of the 

Minijlrat enim ei ad For his Off-fpring and C. 17- ?• 
omnia fuapregeyiies^& his Figuration minifter to ^°4- 
figuratiofua^ td eft Ft- him in all his Works ; that 
lius & Spritus Sandus : is, the Son and Holy Spirit ; 
f^erbum & Saftentia : his Word and Wifdom ^ 
quibus ferviunt & fub- to whom all the Angels are 
jeili fuYit omnes Jngel't, fubfervient and fubjed. 
nd.C.^j. p. 333. L. 
V. C. 15. p. 423. 

But what need of more Teftimonies in a known 
Cafe ? See however Sandim Interpret, r&radooc. ^p- 
pend. p. 3^0 — 37i. 



An Account of the 


He alfo did frequently Pray to, And Praife, And 
Trufl: in the Supreme God, as his Lord, his 
God, a>zd Father; and fi ill Intercedes to 
hin'i in Hsave$ for his Church and People 
here on Earth. , - 

M.itt« XI. * "TJ N &.x,fl"tt Tt^Keu^a &b- 

I'j^'jvllo cvJhyJa, i^-ar^Mv 

39> 42. 

AT that time Jefus 
anfwered and faid, 
I thank thee, O Father, 
Lord of Heaven and Earth, 
becaufe thou haft hid thcfe 
things from the wife and 
prudent, and haft reveal- 
ed them unto babes. Even 
fo, Father ^ for h it feera- 
ed good in thy fight. See 
XIV. 19 XV. 36. XIX, 13. 
XXVI. 25, 27, 3<^, 44, S3. 
Mar. Vin. 6, 7. Luc. IX. 
\6. 18. X. 21. XI. I. XXII. 
^7, 19. Joh.Vl 23. I Cor. 
XI. 24. 

He went up into a 
mountain apart to pray. 
See Mar. I. 35, VI. 46. 
Luc. V. 16. yi. 12. IX. 
28, 29. 

And he virent a little 
farther, and fell on his 
face, and prayed, faying. 
My Father, If it be poffible 
let this cup pafs from me. 

iya ^Ku,ii}>Cui av. 

Tfarnexov 'TrofiK^Sv at \- 
/MS, \av ii.n AV70 muy ■jl^yfj- 

puad^ vvv tWToy, « 3t- 

'HA/, 'HA/, \sff^ otxCa' 
5<fc f<»> iV* Ti f^ s}/;^^- 

•5«A/WKf oti'<c», ;^ 6/^, OTi- 

eOct T o;)(^\5l' T «fe<29l2)T« 

iiTnv, 'ivA 'mTdjoioTiv on n 

Uvv j; -^yji (Jis Tt-ni- 
TAivti ; tf^A* e/)e6 tStd MA- 

^V 6ii T WfCW TAVjiuf. 

Primitive Faith, 


Nevertbelefs, not as I will, 

but as thou wilt.- 

He went av/ay again the 
fecond time, and prayed, 
faying, O my Father, if 
this cup may not pafs a- 
way from me, except I 
drink it, thy will be done. 

Sec Mar. XIV. 35. 

^9, Luc, XXIF. 40 


He trufted in God j let XXVII. 
him deliver him if he will 43- 
have him. See PM XXII. 
p. Heb.n. 13. 

Eli, Eli, Lama Sabach- v. 45. 
thani ^ That is to fay, 
My God, My God, why 
haft thou forfaken me ? 
See Pfal, XXI f. i. Mar. 
XV. 34. 

I honour my Father. Joh. viii. 

And Jefus life up his 49- 
eyes, and faid. Father, 1x1.41,^^, 
thank thee that thou haft 
heard me, and I knew that 
thou heareft me always - 
but becaufe of the peo- 
ple which ftand by, I 
faid it, that they may be- 
lieve that thou haft fent 

Now is my fool troub- xif- 17> 
led • and what fhall I *S- 
fay ? Father fave me from 
this hour ? but for this 
caufe came I unto this 

XIV. 1 6, 

iJO.- K. T. A. 

XX. 17. 

^E/57? ctvnis, etvctCaj.VC'i 
7^'^^ U//!?^''' J^ ©sol' \M^ 

Kom.VIII. l^^^^*'' '''^'' =* f^-'^~ f 

J Cor. I. J. '^ ®-°* ^ JtfTOf r yj;- 
eltf H/^-/ '!»<?■« Xe/r?. 

Heb I 9 


An Account of the 
W7tf , iQ^A^iiv ffn TO oVo- hour. Father, glorifie thy 
name, <b'c. 

I will pray the Father, 
and be fball give you an- 
other Comforter. See 
XVII. throughout. 

He faid unto them, I 
afcend unto my Father, 
and your Father, and to 
ray God, and your God. 

Who is even at the 
right hand of God •, who 
alfo mal^eth interceffion 
for us. 

The God and Father 
of our Lord Jefus Chrilt. 
See XI. 31. E^h. I. 3. 
17. Cp/o/. I. 3. Apoc. III. 
1 2. Conjlitut. Apojlol. L. I. 
C. 8. p. 207. L. II. C. 
20. p. 227. L. V. C. 20. 
p. 326. L. VI. C. II. p. 
340. L. VII. and VIII. very 

Thou haft loved righ- 
teoufnefs, and hated ini- 
quity j wherefore God,^ 
even thy God, hath a- 
nointed thee with the oil 
of gladnefs, above thy 
fellows. See Pfal. XLV. 


Who in the days of his 
flelh, when he had offer- 
ed up prayers and fup- 
plicatious with ftrong cry- 
ing and tears, unto him 

"O; \v r niiifj.ti ^ trap- 

'Primitive Faith. 219 

xfv&j; fso'^vvyy^iy :^ «V- that was able to fave him 
<mmSnU S?ro -^ lv}^Ceia{. from death, and was heard 
in that he feared. 
ndpT^ji (uv €^i TV kr Seeing he ever liveth VII.25. 
Tvy^iAmv x^sf a.vmi'. to make intercelTion tor 
them. See IX. 24. i Job. 
II. I. & Jufl. Dialog, cum 
Tryph. p, 357, 358. But 
enough in a clear Cafe, 



An Account of the 


He alfo own'd that all his Knowledge, Porver^ 
Authority^ ReveUtiom^ Do5irme^ and M/- 
TAcles were deriv'd from, and given him 
by the Father; and ftill did al) fo as 
might ultimately tend to the Glory of his 

Matt» XI. |— fAW iiot «3ra?Sc/oSn 


XVI. ^^. 


\;5ro T 'Zf* 

XX. 3 J- To ;(5t-S-'<r<« ex J^^/- 
ig. c* »£5<i'«, )9 c/OT ^'Jif. 

Job. III. . 

*0 /arrtTOfi AyiTra tsC 

ALL Things are deli- 
vered to me by my 
Father. See XII. 50. Luc. 
X. 22. 

For the Son of Maa 
will come in the Glory of 
his Father, &c. Mar. VIIL 
38. . 

But to fit on my right 
Hand and on my left 15 
not mine to give^ except 
to thofe for whom it is 
prepared by my Father. 
See Mar. X. 40. 

All Power is given un- 
to me in Heaven and in 

I alfo do appoint untp 
you a Kingdom, even as 
my Father hath appointed 
unto me. 

The Father loveth the 
Son, and bath given all 
things into his Hand. See 
Job. V. 19. &c. XIII. 3. 
Apoc, II. 27. 

Primitive Faith. 


'iltdlUiV Avja )^ Kt'lJlV -23-0/- 

eiv, on uoi ctt'9?«WK oit. 

■\av\@- dimVf gV©- d- 
Ai)9ii< Sir, ^ ei<J)xia, lif 
'tunw in i$7i. 

Kayo ec rnvtaic 'O-up dv- 

For as the Father hathV. i6. ay. 
Life in himfelf, fo hath he 
given to the Son to have 
Life in himfelf. He hath 
given him Authority alfo 
to execute Judgment, be- 
caufe he is the Son of 
Man. See v. 43. 45. 

All that the Father vi. 37. 
giveth me Ihall come to 

A s the Living Father v. $7. 
hath fent me, and I live 
on account of the Father, 
he that eateth me even 
he (hall live on my Ac- 

My Do(n:rine is notvir. i^, 
mine, but his that fent me. i7» »», 
If any Man will do his 
Will He ftall know of the 
Doctrine, whether it be of 
God, or whether 1 fpeak 
of my felf. He that fpeak- 
eth from himfelf feeketh 
his own Glory. But he 
that feeketh his Glory that 
fent him the ft me is true, 
and there is no Unrighte- 
oufnefs in him. Rom. XV. 
^, 7. 

And I fpeak to the vjij. 26. 
World thofe things which 
I have heard of him. 

I do nothing of my felf; y. ^g 
but as the Father bath 
taught me I fpeak thefe 
things. See v. 3S, 40. 


r. 50. 

A^ Account of the 

XIV. 10. TeJ pVfWtTa « iyij^Ka 

Tmjrift c* i/iai (d- 
vuv ciVTVi mtel to i^ytt,. 

Aft. II. 

» Cor. I. 


Philip. I. 

n. 11. 

iTminaiv tDi" cum ©«of ov. 
0£« cv cu/Tw TO veuy )y 

Iv AVTyi TO CCmVy T^ 026) 

Xc/rs, esJ^i^oM ^ 'imiyov 

Keu TmuJVL yKuoaa. 4^o- 
[xohoyfiayiTvu ov KJUfiQ" 'Li- 

I Pet. IV. 



0'soj, J)rt 'IrtiTtf XetS-K. 

Aboc I. X 'A^J(^t"^/f 'I»«"S Xetr?, 

I feek not mine own 
Glory. See v. 54. XIIL 
31, 32. See alfo X. 17, 

18, 25, 32, 37, 38. xn. 

28, 49, 50. XV. 15. XVI. 

14, 15. 

The Words that I 
fpeak unto you I fpeak 
not of my felf : But the 
Father that dwelleth in 
me he doth the Works. 
See XVII. throughout. 

Approved of God a- 
mong you by Miracles, 
Wonders, and Signs, which 
God did by hioi in the 
midft of you. 

For all the Promifes of 
God in him are Yea, and 
in him Amen-, to the 
Glory of God, by us. 

Being filled with the 
Fruits of Righteoufnefs,' 
which are by Jefus Chrift 
unto the Glory and Praife 
of God. 

And that every Tongue 
Ihould confefs that Jefus 
Chrift is Lord, to. the 
Glory of God the Father. 

That God in all things 
may be glorified, throagh 
Jefus Chrift. 

The Revelation of Jefus 
Chrift, Which God gave 
unco him. 


Primitive Faith, 

See Conjlitut. ^pojlol. L. II. C. 44. p. 253. L. 
V. C. 7. p. 306. C. 20. p. 325. L. VIII. C.'i3* 
p. 404. Jgnat. M Eph. §. p. p. 49. Jufi, Di^ 
alog. cum Tryph. p. 247. 328. 358. Iren. L. 
I. C. 2. p. 45. L. III. G. 6. p. 208. C. 12. p. 
229. col. I. lin. 22. L. IV. C. 37. p. 331. 
Whai needs more ? 


N. B. EufebiuSj who was ib great a Mafler of 
the original Books of onr Religion, is fo full and 
clear concerning this Inferiority and Subordination 
of the Son, and the other Propofttions depend- 
ing on it, that I cannot forbear tranfcribing one or 
two Paflages from him upon this Occafion ^ and de- 
lire the Learned Dr. Caz'e to reconcile it to his 
Afiertion that Eufebius was no Ariayj^ if he can. 

E/ cJ^ tp'oCov ctv-mi iiM. But if they be afraid oeEcd 
nc/rf {j.n-7r^ «£,« Jia Gzii left we feem by any means Theolog. 
dva^ppJfeiv J'o^euy it't^f, to preach two Gods, lett.. I. C 
them know that while the ' '• P' ^9> 

(o( m u» isfoi rifj^S ofxo. 

r )y TTfi \\a Tb >/}, ^ 7b 
iztuA 'if) yi^pai CUV®-' 

cTi %V X^ cuCTOi uli OIJ.0' 

>\gyei ^Hf, eifVHfvi hijav, 

Son is confefs'd to be^°* 
God, by us • yet is there 
but One God. Helmeaft' 
who alone is without be- 
ginning, and unbegotten, 
who has his Divinity of 
himfelf, and is the Author 
to the Son himfelf, both 
of his Exiftence and of his 
exifling in ^o great Dig- 
nity ; by whom the Son 
himfelf owns that he live?,- 
when he plainly fl^ys, As 
the living Father hath Tent 
me, and I live c^i account of 
the Father, and, As the Fa- 
ther hath lite in himfelf,- 
fo hjth he given to the 


An Account of the 

ei'ov /wtf, )y ©iov i/'//^". 

©£01', -f 3 iKKKm'm 7' 
J/oj' n<c,yc>4 knro^bh©- cT/- 
cftt'ox^ «."*J'> A4yi>K, )t«p:t^^) 
jj T» Xers Ogof . "TTw 5^ 

ToV iJttiyjty iwpcihiiV -usrSf 
Tmifjct 7H iKKhmicL, Urn 
t^x ro ffSyM avm. i:Kay '? ^ 
iKKKmioi av7oi eiv A^')^yoi 
«», K^i utpcthn • }Ui(pa?<» Q 
avTH TTUTii^. civr a? ©sof 
tk y.ovo'^'Jiii vu 'TTotjii^y 

fcJ KA^ctKih [XlUi %(nii 
etf^f T It) JUiipet/Slf 'TTUikv 
^/Jo/7B Qioi J\jo ; iyi in 
iy^dv©- |(/oj'©-, iu.»J^iva. 
dvancpf, /mS'I i'juuTcS cu- 
710V ti^^v ^ye^(poi^Q- ; 
liKiioLV Q xj Avap^^v >y <*- 
'^,ov>(Jov ^ ixopaf;xtKn( V^a- 

}y T^ viS -f lajif]o6 Stow 

3 etVTCtS Ttt CVfJf.TAvJA V' 

at/Toi', 's^^^tJmv auTUy 
iyli'KtJiA^'^-, d'lJff.a-' 
Kcop, 'Tra.v]dL etCra i^^J^t- 

C7?.U T oXiwl', Ta^ etv- 

Son to have life in him- 
felf. Wherefore he teaches 
us, that the Father is our 
God, and his God, when 
he fays, \ return unto my 
Father and your Father, to 
my God and your God. And 
the great Apoftle teaches 
us, that God is the head 
of the Son, and the Son 
the head of the Church, 
faying. But the head of 
Chrift isGod.Befides/peak- 
ing of the Son, And he 
gave him to be head over 
all things for the Church, 
which is his Body, where- 
fore he is the Governor 
of the Church, and its 
Head ; but the head of 
him is the Father. This 
is the One God, the Fa-, 
therof the only begotten,' 
and the only head of Chrift 
himfelf. NA^hen there is 
therefore one Origin and 
Head, how can there be 
two Gods? Is not He a- 
lone fuch who has no one 
above him, nor reckons a- 
ny other for his Author ? 
Who is pofiTefs'd of a pro- 
per, unoriginated, and un- 
begotten Divinity, with 
Monarchical Power ? and 
communicates to the Son 
out of his owpf Divinity 

Primitive Faitf), 

^ \jio6 0«6< 


xo®- f<e'x£< -SttifitTs ■ CO 

AH^tfoV QioV H^/BiSt, «("^f 

icWT^ h^o>\gyei ' %v ctti 

'^■0,(77 TiSTOlf }y &iOV tiVM 
lailTo6 '^ 'j/TK? ilf^i tric/'-l- 

vaj Cihi^' or ourzd Jh^l" 
£^, /^ Qii' T oKuV, ^ 

avv^^vov -r icwTcJ CctcnKii- 
<iS dvifii^i. a. Q Tn-rcu- 
Avfdvn }] liCKKmct r Qi.6 
iduuvii ^ Qiou, i^ vj'jeji' 
ov, 39 aa-n^A, T J^' cm 
^AVTtiv QioS tjJj' (JrOVoyipTi 
avTiv yvuvneiV) x^ vJiva. 
/t* eiy^.df T ycVVtyT^? dva.- 
yifivetv &i9V a^ici ' ulvov 

and Life, who makes all 
that he hf?s to exifl-, who 
fends him, who commands 
him, who lays Inj indions 
upon him, who teaches 
hjm, who deiii'ers yll 
thin,?s to him, who gives 
him Glory, who exalts 
him To highly, w-ho de- 
clares him to be the King 
of the Univeife, who 
commits all Judgment to 
hirt), requires all of us to 
obey him, who commands 
him to retain the Throne 
which is ac the Right 
Hand of his Majilj', when 
he fpeaks 'to him , and 
fays, Sit tboii on my r<-ight 
Hand. He that on all chefe 
Accounts' is the God of 
the Son himfelf alfo: lii 
Obedience to whom his 
only begotten Son made 
himfelf of no Reputation, 
and humbled himfelf, when 
he took the Form of a 
Servant, and became obe-* 
dient even unto Deith t 
To whofe Commands he 
is obedient- to whom he 
returns thanks ^ whom he 
teaches us to elleem to be 
the only true God 5 and 
confeffes to be greater 
than himfelf: Whom d- 
fp, belides all this, he 


226 Jn Account of the 

(xovov y^ idjjTiJ ■T^ would have us all know 
ey.Vr'et fctro-sp bV tfu w c/)et to be his God : Whom 
"S-o^cfcm©- 'ZeTrteien, M'/d/ on Account of his thus 
^^ r o°H kS'^.a^^vM, glorifying his own Father, 
'TT^i cTs TatTiov ^isvcov -i^v- the Father in way of re- 
)a (li- coA Tiii, 0P11 ^ ^^- quital does again glorifie, 
vi{ -mi liiiai ;^ -C^noff- and declares him to be 
(M>4i Sbvcl^iif aivn!lusy<&- our Lord, and Saviour, 
and God of the Univerfe, 
and one that fits down with him in the Throne 
of his Kingdom. Which things the Church of God, 
is inftrufted in, and does therefore think it fie 
to acknowledge him for her God, and Lord, 
and Saviour, and the only begotten Son of the 
Supreme God , and to call no other begotten Be- 
ing God ^ and owns him alone as God. Whom 
alone the Father begat of himfelf ^ as himfelf af- 
iures us by Solomon^ laying, before the Mountains 
were faftned, before all the Hiiis did he beget 
ine:^ myfticaliy fignifying by thefe Mountains and 
Hills, the Divine Powers .which are above the 

See Monfaucon\ Preliminary Diflertation to Eu- 
fehius^ on the Pfalms, Chapter the Sixth. And 
liie fame Eufehha favs thus, a little after. 

"Ov kyco 7« s/fg^a fiti>7« For I do always thof& 

'TtiCu Trui'TVTi. v'l^fri 3 A- things that pkajc him. Ob- 

£.2o i7-KtiCa{omo? el^iij, mvTo- lerve cxaftly the Expref- 

pyo-9'- 7?- i -^ vvv, <pmv, orz fion alway^^ for, fays he, 

cm yvii ^V6p<y^? Sti mp- 'tis not only at Prefent, 

KoV ofxt?.u TTt «4f«?tt rtt/Tw when I am a Man upon 

m<S Tmjel iti'Sft^.TJoijm, Earth, and fpeak through 

rtV.* iy rocTDT?. >ij raZrcL the Flcfli, that I do the 

b' }sci\HV y.cipTJr-0 a'^? things that pleafe my 

«',' TTo^ Sithumdhv TTv^ Father-, but aUvays. Nay 

* rs^^e}i ui{^d?;tim. iK^v he aflirms that he fays 

■ iu J)J^'ry.u\gp l^n-) fj/^r''-D thofc Thiugs which he 


Primitive Fa it II 

learn'd from the Fathci, 
as from a Mailer. So 
that he defcribcs the Fa- 
ther as his Mafter ^being by 
confeqocnce one difterent 
from iiiin, if he that is 
taught be difrerent from 
hira that teaches. 


Q 2 



An Account of the 


Jefus Chrilt, the Word, and, Son of God, 
did, in his Divine Nature^ m the mofi an- 
aient limes properly defcend from Heaven, 
and appear at J ever al Times ^ and in fever al 
Flaces to the Patriarchs ; perfonating the 
Supreme God ; or acting wholly in his Name^ 
and as his Deputy and Vicegerent in the 

Joh. I. 10. '"C N T&f vJtqx-o rv, [« 

<// stUTa E')^Jt'gTO. iij vJ> 

cru@- aiiTvP vK lyV(o. 

77 (W^lii /i/» HV. 

111. 13. 

TH E Word was in 
the World, and the 
World was made by him, 
and the World knew him 

He it is who coming 
after me, is preferr'd before 

This is he of whom I 
faid, There cometh a Man 
after me who is preferr'd 
befoie me, for he was be- 
fore me. 

And no one hath a- 
fcended op to heaven, but 
he that came down from 
heaven, even the Son of 
Man which is in heaven. 
See Article XIV. here- 

Your father Abraham 
rejoiced to fee my day, 
and he fa^v it ^ and was 
■glad. The Jews therefore 

Primitive Faith, 

TfO^ AV70V ' TTcVThMV-TV. i- 

n Wu ^/e^<> ^ 'ACpudty. 
kafj.K<ti y tiTnv etvroii o 
h^ovs, cL(xlw d(jJjjj ^ija 

£P Til' ipiiixa T opHi 2/f2t 
TWpoi /3a6T«. Tovnv o 

ryi kpiiiJ.0), fX^ T <lyyiK\s 7t J 

opi 2/i'«t, x^ r 'Tu^kp.vv H. 
yw^" of iJ'i^ctTV Ko-)iet (^UV, 
7* efbvyJU VfSiV. 

Ka) 'TTAV-ni TO CtUTO 710- 

fjM '7rt)<£(/M.V}(joi' "kTncVi i-m' 

''CJUZWV iT«£Oi<^', X^ WO T 

faid unto him, Thou art 
not yet fiity years old, 
and haft thou feen Abra- 
ham? Jcfus (:iid unro them, 
Veiily, verily I fay unco 
yon, before Abraham wps, 
I am. [/ ivas. See V. 2. 
XIII. 26. Xlil. 33. XiV. 
3. 9. XV. 27. XVII. 24. 
I Job. III. 2. V. 5. 8.] 

And when forty years Atff V 11. 
were expired there ap-30 — ^s. 
peared to him in the wil- 
dernefs of mount Sina an 
Angel of the Lord, in a 
flame of fire, in a bufh. 
— The fame did God 

fend to be a deliverer, by 
the hands of an Angel, 
which appeared to him 

in the bafh. This is 

he that was in the Chnrch 
in the wildernefs, with the 
Angel whiJi fpake to hiin 
in the mount Sina, and 
with our Fathers, who re- 
ceived the lively oracles 
to give unro us. 

And they all drank of , f-y^x. 
the fame fpiiitnal drink ^4. 
for they drank <>f that ' 
fpirituil rock which fol- 
lowed them • and that 
rock was C>hrift. 

Neither let us tempt 
Chriit, as fome of them 
alfo tempted, and were 
dellro^ed of ferpents. 

Q 3 M^- 



Heb. Xr. 


XTI. 15, 


I Pet. 1. 1 1 

Jude V. 5 

An Account of the 
U(i(^QVA'?r\$Xiovi)ynm' Efteeming the reproach 
of Chrifl: greater riches 
than the treafures in E- 

Turning away from him 
thatfpeaketh from heaven: 
whofe voice then (hook 
the earth. 

Searching what, or what 
manner of time the Spirit 
of Chrift which was in 
them did fignifie. 

The Lotd having faved 
his people out of the land 
of Egypt, he again de- 
ftroyed them that believ- 
ed not, ^c. 
Fid. Jak T. 18. V. 37. VI. 45, 46. Matt. XL 
27. I Jok IV. 12. Rom. I. 20. Colofs. I. 15. iTim. 
I. 17. VI. 15, 16. all with Exod. III. XIX. XX. 

fcov r oveiii7^J.ov too XfciStv- 

Tov o/tt' i^jf.V(ov ^rp5- 
(^'o/Jkioi ' Z H ?»!'« r yhSi 

^EfdbvcVl'Tii ili TlVct h 

mHov Kiufov iJ^iiha TO iv 
avToii TViiiyM, Xei^v. 

'O jwe/O" \aoi> ly. y>li 
'Aiyj'/TJii traoui. To S'^Ti^}^ 

htOiff. H. 7. A. 

■13. Aumb. Xll. 5,^c. 


XIV. 14. Gen. II. III. XVIIL XIX. XXXII. 24,' c^c. 

IJeut. IV. V. rid. Frov. VIII. 22 32. M'fc. 

I. I, 2. with XI. s.Colof. I. 14 17. Job. I. 

I.; 2, 3. Heb. I. 10, I 

I. §. 2 •. '' y Xeis-ep 'TTigji ' iy 3^ av. 

p. i6d. . TCi SiA TcStvUiuaIQ- TC(J 

f^«# ;c. T. A. 
Barnab. §. frophetcs, ab ipfo ha- 
5. p. Si- bcntes donum^ in jUum 


Tcftam. ^"^ f°'^\ ^"^ ^ '^'')^--- 
Le»i Spicil. •^©'- "^'^ ^n/Actf too sp^t- 
5. «;. p. roO', ;i9 ItSbv r volov t A/t- 
^^\* or, )i) oin ^fQH JarjH r {j.. 

\i:-[Vifd.y^v\\\. 15. 

But all thefe things does 
that Faith confirm which 
is in Chrift ^ for fo he 
himfelf befpeaks us by the 
Holy Ghoft, &c. 

The Prophets having 
received from him the 
Gift of Prophefie, fpake 
before concerning him. 

And the Angel opened 
to me the Gates of Hea- 
ven ; and I faw the holy 
Temple, and the moft 

Primitive taiik 

-^?tv • jy i^Tn (Ml ' Asu/, ff6t 
fctTiioi) '6«»< » i^^v 'Trapot- 
a/yyzKQ- hytyi /we ^^ 


cnv lyMKUffjv \v SfVJ.w u- 

TZt (TH, 071 WeX©' CLTnT^h 
T(a KCU^a iKiivp "TbS via '£" 

/tMtfo, ;t«3wJ -yiypa-^cu iv 

TTi (Ml 70 ovoud era, ha. 'i' 
7n!CU.Ka[JLou ci. iV iii-dfA -d-Ai- 

-^Ui. xj XlTPiV. £>-« S'i«* 
AjyzK©-, '^^ijiiy^©' 

TTttTW^fiU CuJ7»^i S<f T4A©-' 
077 [sue] 'TTHViiA TltVii^V 

{/j^ TO-VTU, a>can° (e^UTf©" 

-f^uo/Jju'S- lvK6y\)cm. r v"- 

High upon the Throne of 
Glory ^ and he faid to me, 
Levi, 1 have given thee the 
Bleflings, [or Oblations] 
of thePiieUhocd, until I 
come and iniiabit in the 
midfl: of /Ji\iel. Then the 
Angel lead me upon the 
Earth, and gave me Wea- 
pons, and a Sword, and 
faid. Execute Vengeance 
upon Skhevj far Dimh^znd 
I will be with tliee, for 
the Lord hath fenc me. 
And at that tinne I flevv 
the Sons of Hamor^ as it 
is written in the Tables 
of the Heavens. But I 
faid unto him, I befeech 
thee, my Lord, tell me thy 
Name, that I may call upon 
thee in the day of Afflifti- 
on. And he faid, I am 
the Angel who excufes the 
(tock of Jfrael, that th^ 


„.., -.--,- be not utterly deltroyed ^ 

^ijcr, )ij -nv a-,yi\9v liv for ^every^ wicked Spirit 

'- ^' "■ '^ "' 2? g^cufes them. Now after 

thefe things, feeming to 
awake out of (Isep, Iblef- 
fed the mofl: High, and 
the Angel which excufcd 
the ftock of Jfrad^ and of 
all the righteous. 
Kolwzi©- huKlyy^<niiv And the Lord blefled Teft. Jul. 
A.:ui- 0*7^^-^^.-:.'. Levi ', and the Angel ofMS-P. 
^« i.^ his prefence blelTed me. '^^• 




D <n. § 6. 
p. 109. 


L."V\' C. 

22. Pi5r 

An Account of the 
'Vyr^ili irJofftJ, K;T^ Draw near to God, and 
to the Angel that excnfes 
yon, tor he is the Medi- 
ator between God and 
Men, tor the peace oi Ifrael. 
He will {tand agiiiiift the 

(Mii on Z'U '€it (.Limit; 

oiJi 3^ 077 in y\(A:a >i "m- 
771J, >) ^'.laiKt'.ct rk l^'&pS* 

XjSv. H,- T. K. 

Aroft L. 
I.e. I. p. 


cns'.vf f,-;,-6) sArtAHcTK, rut/ '^ 
I ctJ/'OJ uVTv Aiy*)- X, T k' 

yXiii'J, i\9:Ci yM^I& TTvp 

' 7m^, w/£^'«, ly >T^ov ItJiv 

'Ix/jCiC toi AV-^^i:7rOV. H, T. A. 

1 04 C0U7V 'TTcif/ijeiro to j , Tty 

avrov V^cfy.a/joi']!^, >i, hi- 
o,u!^')i Jia buTJuv, ^'>A* K 
Jia, (lijuvo'iai avtoy li^dj' 

AtVl^€^- K. T. A. — 

Kingdom of tlie Adverfary. 
For this caufe does the 
Adverfary endeavour to 
fupplant all thofe that call 
tpon the Lord. For he 
knows that in the lame 
day that /J'racl believes the 
Kingdom of the Adver- 
fary ftall be at an end. 
The An^^^el of Peace will 
bimfelf ftrengthen Ifrael^ 
that he fall not into utter 
Deftruaion, &c. 

But I fay unto you : 
that 1% I faid in the Law 
by Mofss, but now I fay 
linto yon my fclf, &c. See 
L. V. C. 7 p. 306. L U. 
C. 9. p. 218. 

To him did Mofcs bear 
witnefs, and faid,The Lord 
received Fire from the 
Lord, and rained it down. 
Him did Jacob fee as a 
Alan, &c. Ci irgely.] 

And belides, before his 
coming he refus'd the Sa- 
crifices of the People,while 
they frequently offered 
them when they finned a- 
gainft him, and thought 
lis was to be appeas'd by 

I Frimkive Faltk 


wei©- ©2of era yjjtt©' 

K' T. A. 

eft' cu/T» kKAKiifras, eiTIZOV, 
i/i ey* ei.'-^ i^^To. (TV' 

cCvjif©-, i-rei jwip/©-, 
7op©-, aTTSsoAH ^SJC;? I^f cw- 

»f. A T A. 

•Oar' eu?n:cr Ta Aoj/a fiop^u- 
7ij*1©-, Z^ ct»'-3-p<yT8 -J^o-. 
/A'^^i >y 'IhotJ Xp/stjJ ;cAH- 
^>^& 'iKi/Pn TKi/7*. 

rsfHsr^iSC TV.VTO. TmVra 
K T- A 

<nfQ- Xez&xV >y </bV^-- 

Sacrifices, but not by Re- 
pentance, &c. If 

therefore before his co- 
ming he fought for a clean 
Heart, ere. 

For he that faid in theL. VI. c. 
Law, The Lord thy God2?.p-552» 
is one Lord :i the fame fays ^^5' 
in the Gofpel, That they 
might know thee the only 
true God, &c. 

And when our Father C ??. p. 
Jacob was fent into i-ze/o- LVJI.373 
potamia^ thoa Ihewedfl: him 
Chrift, and by him fpakefl:, 
faying, Behold I am with 

The blefPed Piesbytcr ApudEu- 
faid. Seeing the Lord, the feb. Hift. 
Apoftle of the Almighty, Eccl.LVL 
was fent to the Hebrews,^- '4" P* 
&c. ^^^' 

Nay befides, thefe things, Juft. Apol. 
were condemned among ^ §• 5' p* 
the Barbarians by theWord *°* 
him.felf, when he took the 
form ot a Man, and be- 
came fuch. 

I affirm, that our Mailer §• H P- 
Jefus Chrift, who was the ^*' 
Son and the Apoftle of the 
Father of the Univerfe, 
the Lord God, &c. 

Our Chrift fpaketo him §-§1,82, 
in the appearance of Fire 83* P* 

out of the BuRi. And 'J° 

he recdv'd mighty Power ^^^" 


p 156. 

p. 174- 

2j4 A/i Account of the 

Ktth\)iTciA^ cM/Tw w* \SicL from Chrilt, whofpaketo 
him in the appearance of 

Fire But this Dii- 

courfe is in order to de- 
monftrate that Jefus Chrift 
is the Son of God, and his 
Apofl;le,wh*3 was hisWord 
before^ and fometimcs he 
was manifelled in the ap- 
pearance of Fire, and fome- 
times under the Image of 
incorporeal Beings, 'b'c. 
See J^ol U. §. 1 1, p. 27,28. 
For thou fayefl: many 
blafphemous things ^ pre- 
tending to perfwade us, 
that he who was crucified 
was with Mofcs and Aaron^ 
and fpake to thern in a Pil- 
lar of a Cloud, and that 
afterward he became a 
Man, and was crucified, 
and is afcended into Hea- 
ven, and is again to come 
^pon .the Earth ^ and that 
he is to be ador'd. 

Mofes therefore, the blef- 
fed and faithful Servant of 
God, when he tells us, 
that the God who appear- 
ed to Jbraham at the Oak 
of Mamre^ with the other 
two Angels in his Com- 
pany, which were fent to 
execute Judgment upon 
Sodom J fent, I fay, by an- 
other, who ever remains 
in the highell Heavens, 

TTVfoi XflTi ' et>A 

01 \oy)i, on vo( 0gK }y 

;^ c* iJia. TTVfos Tizji ipa.- 
yxiizeP. K> T. A« 

yeis, r rca/pfej-S-jcTa 7^1oV 

'ffj'o/idiJaV Tcuipco^vouy )y a.- 

■7m>JV Tm^y'iVi^ &7n <? 
yvi, )y isi^cnivjjyfjov VI). 

ciyi <:^6i T« </^p J/ T>) Ma.[y. 
C^vi Qiaiy mv 7US ayut uv- 
Ttt) 077J r '2.oS''ofJM!p Kp'icnV 

aM« T» 4k Kii^iipj.vioti del 

ti OfUKilTeU^©- <// 6(w]^m- 

?«, %v Tminlujj r ahav ;^ 7m.- 

Primitive Faith. 


who was never feen by any one, nor did ever 
by himfelf fpeak to any one, whom we under- 
ftand to be the Maker and Father of the Uni- 
vcrfe, &c. very largely. See alfo p. 300. 301, 
340, 341, 342, 348. 

r have, [ fuppofe, fuf-P'BS-j 
ficiently fpoken my Mind, 357- 
that when myGod fays,God 

'^i::n'KfflJ.CcLvM, ov otv.v (Ws 
©JO J k.7n 'Afpota/!^, M \>4- 

id^H'', c? coyjoJou.i'.^ 01 vol 
tnv 0505 r yjCuiiv N^" 

vn^y. jS *pp»)7©" -sr-z- 

TWJ/ «T2 TH)/ CLfiaji 'nTZ 
CtVTV ^fiX' OTCS 7707* y.i- 

r{j o^v l^iov, y^ o^v a,K^' 

y^ miVict £(popa, K) 


ttJ Kiffp-u oK(f>^ off-yi h y^ 

77ZO( AV «V KTOf » \ffhi}ffeii 

went up from Abraham : 
Or, The Lord fpake to 
Mofes: And, The Lord 
came down to fee the 
Tower which the Chil- 
dren of Men boilded, or 
wh;n God (hut the Ark 
upon Noah on the out- 
fide, you do not fuppofe 
that the unbegotten God 
himfelf went up or came 
down from any Place. 
For the efFable Father 
and Lord of the Univerfe 
goes no whither, nor does 
he walk, or fleep, or rife 
up, but always abides in 
his own Place, every 
where feeing and hearing 
every thing molt diftindt- 
ly, not with Eyes, or 
Ears, but with an un- 
fpeakable Power both fees 
all things, and knows all 
things, and not one of us 
is concealed from him. 
Nor does he move who 
cannot be contain'd in a- 
ny Place, or in the whole 
World, and who exifted 

2j6 Ail Account of the 

aaC, »Tg rt,'^A9- uyBfdTmv before the World 

7as, vol' tf.u7^, xj ayytKciV. 
etVT^, tp '/^ a.i>Qpio7iDV yiv~ 

y^:<l>ct<, ovfJiCris^^ liv Tffct- 
(At) yi'^Jil^ TOTS Iv Tcli 



made. How then can He 
fpeak to any one, or be 
feen by any one, or ap- 
pear in any little corner 
of the Earth ? — Neither 
therefore has yJbrah.^m, 
nor Ifaac^ nor Ja'.ob^ nor 
any one of M3nkind Teen 
the Father, who is the 
ineffable Lordablblutely of 
all things , and even of 
Chrilt himfelf. But they 
faw him ' who accordin^^ 
to his Will, was God and 
his Son, who was alfo 
called an Angel, on ac- 
count of bis Minillrins to 

ad Auto- 
lyc L. 11 

p. loo. 

his good Pleafure^ whom 
alfo he was pleas'd fhould become Man, by the 
Virgin-, who once alfo became Fire, when he 
fpake to Mofei out of the Bufh. For unlefs wc 
fo underftand the Scriptures it will appear that 
the Father and Lord of the Univerfe was not 

at that time in the Heavens. Seep. 355. 


Thou wilt then fay to 
me. Thou affirmeft that 
God ought not to be con- 
fin'd in a Place* and how 
doll thou now fay, That 
he walked in Paradife ? 
Hearken to what I fay. 
The God and Father of 
the Univerfe indeed is not 
to be conhn'd, and is ne- 
ver fo found in a Place. 
For there is no Place of 

rh Qiov iv Toxy /u;j J^Tj' 
')^^ii^ ■ )y ^J vvf a4- 

S^iaa <i§UTrc>'\Civ ; anon o 

Tjjf 'TOP oX&iv a^^mvf 

•mi » jS ^ tLt©- 't KA- 
itLTTHViTiiof at/ra. 5 Ao- 
y&- cfXjToSi Si H TO txlvIa 

Primitive Faith. 2^^ 

(pj* auVs, dva.\ff[jLCa.vav his Reft. But his Word, 

To T^pffTUTinv Ta •7!ra']p)i by wliom lic made all 

xj iUJ^W -mv oKcov^ KTo? things, being his Power, 

^ctfiylytjo Iti Tov tsa^. and his Wifdom, Perfo- 

cT^cre;', \v «?e?<™'-^« ^ «^fm^ the Father and Lord 

058, ;9 «yV'M 'ra^ AtAs'/^. of the Uiiiverfe, cime 

©sof «!' ft>V Ao;^?, K) OK. into Paradife in the Per- 

068 77»9y;t«f, oTTOT Av ^8- foQ of God, and fpake to 

Aa^ '3r«7M? -rar oA<y^ Adam. The Word there- 

-sre/ixT^ rtVTBj' ei',' -nvct to- fore, being God, and de- 

-mv %i <^a.^^-nv'.iJjiv®- )o, rived from God^ when- 

tf)t«53, ;9 oi)^3> ^.wT^'^- ^^^"^ ^^^ Father of the 

y®- ^5^3•' rtv7«, ;^ ev Toxa> Univerfe pleafes he fends 

lve/c%57tt«. '^''^ '"'^o 3 certain Place : 
Who when he comes is 

both heard, and feen, as fenc by him, and fo 
is found in a Place. 

N. B. Thefe two laft Teftimonies are {o plain- 
ly contrary to the Modern Notions concerning 
the Nature of our Saviours Divinity; and indeed 
fo unanfvverably fo, that Bi(hop Bull choofes Defenf. 
rather to refer to them in General, than to pro- Fid. Nf- 
duce the Words themfelves; left they (hould too^*"- Sc(ft. 
plainly appear to be beyond his Solution. Nay, P'^*^* 
when afterwards his Lordfhip proceeds to give fome * ^* 
account of the thing in, genera!, and promifes to 
produce Paflages out of each of the Authors he had 
quoted, to confront to them, and to clear them 
withal. He has none of any confequence out of 
Juftin Martyr's Genuin Works at all ^ and does 
not fo much as pretend to have any in Tbeopbi- 
lus Antiochenus : And yet is not fo fair as to tell 
us fo much •, but paifes this laft eminent Qiiota- 
tion from him over in a perfed Silence ^ as if he 
had quite forgot his Promife of Examining thetn 
SingiUnUin^ which his Lordfhip had made us juft §^ ' 
before. But as to the point it felf before us, 


2 ? 8 -^/^ Account of the 

thofe who read fuch primitive Teftimonies, and 
yet can believe that the Ancients own'd the Na- 
ture of our Saviour either fpecifically or numerically 
the fame with that of the Supreme God ^ and 
eftcem'd him the fame^ or an ccjually infinite^ invi- 
fihle and immcnfe Beings mufl: tell us how 'tis por. 
fible for Authors to cxprefs themfelves more clear- 
ly, if they had been of another Opinion. As to 
my felf, I can little more doubt ot their Opinion 
in this Matter, after fo plain Declarations of it, 
than I can doubt of the meaning of any modera 
Authors, when they declare their Minds with the 
utmofl: diilin6:ners and perfpicuity. And that the 
Reader may not think me too confident in my 
Confequences here, I will produce an unexception- 
able witnefs to the force of them ^ I mean the 
very Learned and Right Reverend Bifhop Bull him- 
felf, in thefe remarkable Words • 

Nodiis^ fi bene me- 
mm^ unicus jam rejlat 
expediendu^^ ifque vin- 
dice dignijfimus ^ cujm 
folutionem ideo hue uf- 
que refervavimm, quod 
is non in uno tantum 
& altero fcriptore 'vete- 
ri occurmt^ fed prima- 
vorum patrum poene 
omnium Afomtmenta 
percurrat. Fateor me 
ad iltum lapidem o- 
lim offendifle/ Quern 
proinde ut ab alils amo- 
•aere adnitar^ officii met 
ejfe arbitror. feteres 
igitur Catbolici pene om- 
nes^ qui Arium pracef- 
fae^ Filii Dei hwifibi' 

There is now, as far as 
I remember, but one Dif- 
ficulty remaining^ but that 
fuch as is worthy of a 
raoft careful Confideration. 
The Solution whereof I 
have refef vM for this place, 
becaufe it occurs not in 
one or two of the ancient 
Writers only, but runs 
through almoft all the Mo- 
numents of the molt Pri- 
mitive Fathers. / own this 
W(ti formerly aflone of flum- 
bling to my felf ; which 
therefore, as it is my Du- 
ty, I (hall endeavour to 
remove out of the way of 
others. Almoft all the 
ancient Catholick Writers, 

Frimitive Faith* 


km atque Immenfam 
natHYam igmraffe -vi- 
dentur. Scilicet de Filio 
Dei it a aliqwties lo- 
cjuuntur^ qua ft is^ eti- 
am fecundum divinam 
ipfius naturam, fini- 
tm ejfet^ vifibilvs^ & 
certo in loco inclufus^ ac 
veluti canceUii quibuf- 
dam circumfcriptus. 
Nam cum probare vo- 
lunt eum qui Patriar- 
cbis & viris fan&vs 
fuh veteri tejlamento o- 
lim appamit^ ac locu- 
tus efl^ Jebov^ nomine 
infignitus^ ipfum Dei 
Filium fmjfe^ hoc fere 
utuntur disJHnSivo ar- 
gumento : quod vel Dei 
Filius fuerit, qui con- 
fpe{im efi^ vel Angelas 
creatus -^ vel Dens Pa-> 
tcr. Creatum nonfnijfe 
Angelum inde colligunt^ 
quod Jehova ac Deus a 
fpiritu fan&o dicatur. 
Patrem vero non fuiffe^ 
ex €0 probant^ quod is 
fit imme^jfus^ loca re- 
plens omnia, nuUo in- 
clufus : ac proinde certo 
aliquo in loco, atque exi' 
guo terra angulo appa- 
ruijfe, vel cogitatu we- 
fas fit : qnafi fcilicet 
id ipfum de Filio Dei 

then earlier than Jrins^ 
fecm to have been ignorant 
of the Invifibility and 
Immenfity of the Son of 
God. For they fcveral 
times do fpeak of him in 
fuch a manner as if he 
were, even as to his Di- 
vine Nature, finite, vifible, 
and included in a certain 
place ; or, as it were, 
circumfctib'd by certain 
bounds. For when they 
have a mind to prove, 
that he who anciently ap- 
peared, and fpake to 
the Patriarchs, and Holy- 
Men, under the Old Te- 
ftament, by the Name Je- 
hovah, was the Son of God 
and no other, they ufually 
infift on this disjunctive Ar- 
gument, z/k. He was either 
the Son of God that was 
feen, or a created Angel, 
or God the Father. And 
that he was not a created 
Angel, they colle(ft from 
hence, that he is by the 
Holy Spirit called Jehovah, 
and God. That he was 
not the Father tiiey prove, 
becaufe the Father is Inlil 
nite, filling all places, but 
included in none : So that 
'tis impious once to fup- 
pofe that he has appear'd 
in any certain place, or a- 

jure ac fine pericuh diet 
pofjet Part vatiom Fi- 
lium Dei vlfiliikm ejje 
iidem docsnt. 

24CJ j4/^ Account of the 

ny little corner of the 
Earth. As if fuch things 
might very juftly, and very 
fafely be fa id of the Son 
of God. In the very fame 
manner do thefe Writers 
teach that the Son of God 
mav be vifible alfo. 
And ^gain, after his Lordfhip had produc'd fomc 
of the Teftimonies themfelves^ he is fo deeply 
affected that he breaks out into the following Ex- 
clamation : 

Who would not ftand 
amaz'd at fuch ftran2,e Paf- 
fages as thefe in the Fa- 
thers ? What, were thofe 
Writers fo very dull and 
inconfiftent with them- 
felves, that they could be- 
lieve that the Son of God, 
whom they every where 
elfe proclaim very God of 
very God, was capable of 
being ever circumfcrib'd 
within the fmall bounds 
of a little place, or in his 
own Nature vifible ? far 
be it from us to have fuch 
a mean Opinion of fuch 
Great Men. 
And as to fome fort of Anfwer to thefe Expref- 
fions, which his Lord(hip thinks foftrange^ [[only 
becaufe his modem Notion of the Divine Nature of 
our Saviour, is fo very wide from their primitive 
Notion of it ^31 He fays thus^ 

fjuo igitur^ tnquies^ But what fovcreign Re- 
cv^rj (fdf^Kfp ijliuj'modi medy will you fay can bs 
ffforum dicfs fanari had for this Wound ?, For 

j4d mira ijla Pa- 
trum did a quis mn pla- 
ne objlupefcat ! adeone 
hehetes^ jibique tninime 
conjlantes fuifft fcrip- 
tores ifios^ ut Dei Fili- 
um^ ({uem Deum veruni 
ex Deo vero ubique alias 
pradicant^ umus atque 
exigui loci angujiiis cir- 
citmfcriptum unquam 
fuiJJ'e^ ipfave fua natura 
vifmlem ejfe credtrent ? 
jibftt^ ut de viris maxi- 
mv5 id cogitemus. 

Primitive Faith, ^241 

po[fmt ? Ego ita plane my felf, my Opinion u 
fentio^ -vetcreiifios^qui plainly this, thatthofean- 
durius hac de re locuti cienc Fathers who havre 
/«Kf, fmtentiain^ aliO' Ipoken htrfhly upon this 
qui mriffim am ^'incom- Subjed, have exprefs'd a 
mode, & minus redte true Opinion, but only, 
expredife. that they have done it 

improperly and inaccurately. 
Thus far Bifhop Butt himfelf. But certainly, if 
ancient, plain, repeated Teftimonies, running thro' 
all Antiquity, may be thus anfwered 5 'tis in vain to 
fludy any ancient Books at all. For I dare fay thofe 
few Quotations which his Lordfhip afterwards ga- 
thers, to explain or contradict thefe by, are not 
hear fo plain, or rather do not really contradift 
thefe at all • tho' a writer of Gontroverfie can fo 
reprefent them as to appear contradiftory to aa 
incautious Reader. Nor indeed, are any in the 
leafl: Gonfiderable, but a few Oratorical Exprefiions 
of Clemens u^lexandrinus^vihich his Lordfliip knows, 
or may know, are contradi^ed, or rather fncwii 
to have another fenfethan he puts upon them, by 
other Exprelfions in his Books Hill extant •, and 
above all, by thofe more clear and authentick De- 
clarations of his own and the ancient Opinions iri 
his -^mnTno^.K^ OX Inflitutions ^ which the rigid Or- 
thodoxy of after Ages has depriv'd usof^ though 
that Book plainly appears by its Nature, and time 
of Writing, and the old Quotations (till extant, 
to have been much the moil valuable of the Works 
of Clement. So that truly, when I conlider the 
force of the Teftimonies, and the Conviftion they 
feem once to have afforded the Biftiop himfelf- 
(for that I take to be the true meaning of his Lord- 
fhips (hort Confeffion ^ Fateor me ad ijlum Upidefri 
olim offcndiffe-^') \ anl ftrangely furpriz'd at his 
Lordlhip's Conduft afterward, in not only ac- 
gtJiil^rfJg in this p^tt of the vulgar Notions UxH- 

2/^2 -^« Account of the 

fe\f, but writing for it •, and that with eagernefs 
and very unchriftian and uncharitable Reflexions 
^nd Imputations on thofe, among whom himfeif 
either once was really, or at lealt was very near 
to being fo. If God be not very merciful to the 
Difpnters of this World, the moft of them will have 
a fad Account another Day • whilfl: One of the moft 
Judicious and moft Impartial of them all can 
fufi'er himfelf to be thus carried away with the 
Prejudices and Paflions of a Party •, when he knows- 
very well thofe he writes againft have fuch migh- 
ty Foundation in the primitive Records of our 

N. B. It would deferve to be confider'd *alfo 
very ferioufly, whether his Lordfhip has not been 
(jinwittinily) ferving the Caufe of Sintichrijlianifnt^ 
while he fuppos'd himfelf fupporting that of Ortho- 
doxy, I am fore in Fad that when the force of Truth 
had prevail'd fo far on two of the moft Learned 
Roman Catholicks in the World, Huetm and Pe- 
t.ivhis, to own that the moft primitive Wri- 
ters were generally on t!ie fide of the Arians^ and 
thereby to give a great Blow to the modern An- 
tichriftian Corruptions of this Nature, as will here- 
after appear :^ our famous Bifhop BuU has put a 
Seethe ftop to that moft deUrable Reformation; and has 
Bifbopof accordingly had a moft extraordinary and uncom- 
Unms j^Qfi Approbation from one of the principal Bo- 
Mr%tl ^'^^ °^ ^'^^ Antichrijlian Church, on account of his 
fon,\/4fe^ Vindication of fome of thefe common Dodlrines ; 
July 24. which, as they were mainly fettled and eftablifli'd by AnUchrijl't an Power at firft ; fo are they, I be- 
Bj[rf^' ^^^^'^' ^'^^ "^ ^^^^^^ Articles in the Antichrijlian 
fwerto ^'Corruptions. And whenever the Proteftant Churches 
the Bp. e/^^'^'^o thefe Points, as they have done the reft, to 
Meaux\f a ferious Examination ^ by the original Standards 
&,'trus. of Scripture and Antiquity, they will plainly ap- 

Primitive Fait I?, 24? 

pear to be fuch. But to leave tliis Digreffion, and 
to proceed to the remaining Teftimonies. 

Filmn enim hie ftg- For he here denotes, Iren. i. 
uificat, qui & Jbrab^ that the Son, who alfo'^l-^/. 
collocutiis fit, a Patre talked with ^fer^^<;zw, had ^^/^^^' 
iaccepijje potejlatem ad received Power to judge ^'^^* 
judicandum Sodomitas^ the Sodomites from his Fa- 
fropter iniquitatem eo- ther, on account of their 

rum.' Et itemm^ Iniquity. —And again, 

loquente Filio ad Moy- when the Son fpake to 
fen^ Defcendijiw^M^'f, e- Mojes^ I am come doxrn^ fays 
ripere populum hunc. he, to deliver my Peopk. ~~ 
Jpfg efl enim qui de- For he it is who defcends 
fcendit& afcendit prop- and afcends on account of 
ter falutem homimm. the Salvation of Men, 

Kcu AvToi ?^yQ- And the Word of God^- ^^ P-^ 
T» 0£K TcTf ti i3f>o Uuv- himfelf converfed with rhe^^^>^^5' 
(t'ico? '7ret^id^;)^ti, }(p T(J Patriarchs, before ASfes^ 
^'iKDv }y hJh^av, di^Ui- in his Divine and Glorious 
Toif 3 hv Ta vQiJM Mccf. Nature^ and to thofe un- 
7/jtHc, iy minifierialem der the Law did he diftri- 
7«f/^ ATiviju^. btice the Sacerdotal and 

Minifterial Dignities. 
Cum enim declara- Whereas therefore ic hssC i6>p. 
turn fit mznifefle quo- been clearly (hew'd, that ^sS* 
nUm neminem ahum thofe that were the Preach- 
Deum vocavemnt^ vel ers of the Truth, and the 
Dominum mminave- 'Apoftles of Liberty, cal- 
mnt^ qui veritatisfm- led no one elfe God, nor 
rum pradicatores^ & named any one elie Lord, 
apojioli libertatii^ nifi but only the true God the 
folum verum Deum Father, and iiis Word, 
Patrem, & Verbum which has the Principality 
ejus, qui in omnibus in all things, it will be 
principatum habet ^ m.i- plainly demon (Irated, that 
nifefie erh oftenfam^ they con feffed the Maker 
PaUofsni c<klih tena:'^ of Heaven and Eirth, and 


An Account of the 



L. IV. C 



iy ({ul locutus fit cum 
Moyfe, & Legis difpo- 
ftUonem ei dedcrit^ qui 
convocaverit Patres , Do- 
mi'mm Deum confiteri 
eo5, & alteram neminem 

Nefcientes quoniam 
hujm rerhum Vnigeni' 
tiis^ qui fswper humano 

generi adeji.-^ Et 

'Vnus Chriftm Jefus 
Dominus nofier^ veniens 
per univerfam dijpofiti' 
onem ^ & omnia in [e- 
ipfo Yccapitulans. 

Sed per Legem & 
. Tropheta6 fimiliter Vtr- 
hum & femctipfum & 
Patrem pradicabat^ & 
audivit quidem univcr- 
jus populus fimiliter ^non 
ftmiliter aatmi onmes 

Et Abraham ergo a 
Verba cognofc ens Patrem^ 
qui fecit ccclum & ter* 
ram^ hunc Deum confi- 
tehatur : & do^ns re- 
prafentatione quod inter 
homines homo futurus 
ejfct fiUui Dei^ 'per cu- 
pis advewum femcn e- 
jus crat futurum qn.ifi 
fiell^ cocli ^ concupivit 
ccm diem <videre^ uti 
c^ ipfe conmlc^eretur 

him that fpakc to Mofes^ 
and gave him the Difpo- 
(ition of the Law, to be 
Lord and God ♦, and they 
acknowledged no other. 

Being ignorant that the 
Word of this God, his 
only-begotten, who is ever 

prefent with Mankind. 

And one Chrift Jefus our 
Lord, who came through 
every Difpenfation, and 
fummed up all things in 
himfelf. See C. 20. p. 

But the Word in like 
manner preach'd both him- 
felf and his Father, by the 
Law and the Prophets. 
And all the People did 
indeed hear alike, but they 
did not all alike believe. 

Abraham therefore know- 
ing alfo by the Word the 
Father , who made Heaven 
and Earth, did own him 
as God ^ and being taught 
by Repvefentation that the 
Son of God was to be a 
Man among Men, by whofe 
advent his Seed was to be 
as the Stars of Heaven, 
he defired to fee that Day, 
that he mighc embrace 
Chrifl: ^ and feeing him by 
Chri^um •, 

Primitive Faiih, 24$ 

Cbriftum', & per fpri- the Spirit of Prophefie he 

turn prophetic earn vt- 
dem exultavit. 

Non tnim tantifnt 
propter Abraham hcec 
dixit ^ fed ut ojlmdtret 
quoniam omnes qui ab 
initio cognitum habue- 
runt Dominum^ & ad- 
ventum Chrijli prophe- 
taverunty revelationem 
acceperunt ab ipfo Fillo. 

Propter hoc Judai 
excejferunt a Deo^ Ver- 
hum Dei non recipient cs^ 
fedputantes per feipfum 
Patrem, fme Ftrbo^ id 
efi fme Filio^ pojfe cog- 
nofcere : Deum nefci- 
entes eum cjui in figura 
lotutus efl humana ad 
Abraham, & Aaron -^ 
& iterum ad Moyjem ^ 
dicentem^ Videns vidi 
vexationem populi 
mei in iEgypto, & 
dcfcendi liberare eos. 
H<£e enim Filius^ qui 
eft Verbum Dei^ ab ini- 
tio praftruehat. 

Scilicet quod infe- 
tninatus eft ubique in 
fcripturis ejus Filius 
Dei^ aliquando qui' 
dem cum Abraham la- 
^uens, cum eodem com- 


For he did not fay thefeC 16. p. 
things for Abraham's fake3°3- 
alone, but that he might 
Ihew that all who from 
the beginning had the 
knowledge of the Lord, 
and prophefied the advene 
of Chrifi: received the Re- 
velation of it from the Son 

For this Reafon the Jews 
departed from God, J^^p'J^. 
receiving the Word of^ 
God, but foppofing that 
they could know the Fa- 
ther by himfelf, withoup 
the Word ^ that is, with- 
out his Son : as ignorant of 
that God who fpake to 
Abraham and Aaron, in a 
humane Shape ^ as alfo to 
Mofes when he faid, I have 
furely feen the Afflidion 
of my People in Egypt, and 
am come down to deliver 
them. For the Son, who 
is the Word of God, made 
Preparation for ^ thefe 
things from the beginning. 

I mean that the Son of c. 25. p. 
God is ever interfpers'd 309. 
in the Scriptures, fome- 
times talking with Abra- 
hraham, when he was go- 
ing to eat with him ^ fome- 
^ 3 efurus 5 


C 26. p 

An 4'^couni of the 
efuYUs\ allquando cum times with 

Noe^ dans ei menfuroi ^ 
ali(]uando autem qua- 
tens Adam 5 aliquando 
autem Sodomitis indu- 
ccns judicium^ & rur- 
fus^ cum videtw\ & 
in viam dirigit Jacob •, 
& de Yfibo loquitur cum 
Moyfe. Et non efi nu- 
wcYum dicere in quibus 
a Moyfe ojienditar Fill- 
us Dei^ &c. 

Ah initio ajfuetus 
Ferbum Dei afcoidete 
& defcendere\ propter 
falutem eorum qui male 


Noah^ when 
lie gave him the Meafures 
Jlof the Ark -,3 fometimes 
feeking for Jdam • fome- 
times bringing Judgment 
on the Sodomites ^ and a~ 
gain, when he was feen 
by Jacob^ and fhewed him 
the way ; and when he 
fpake wkh Mofes out of 
the Bufli. Nor is it eafie 
to reckon up all the In- 
ftances wherein the Son of 
God is exhibited by AfofeSj 

The Word of God has 
been accuftomed from the 
beginning to afcend and 
defcend for the recovery 
of thofe who were difeafed. 
See C. 41 , 42. p. 340, 341 . 
C. 66. p. 354, See Smdius 
Jntcrprerat. Paradox, upon 


Primitive Faith. 



Jefm Chrifi, the Word, and So^ of God, de> 
fcended properly again irom Heaven in 
his Divine Nature, and became Man ; 
being by the Power of the Holy Ghoft 
conceived in and born of the Blelled Vir- 
gin MAry\ and increafing afterward in 
Wifdom and Stature like other Men. 


C 3^ oj» rtyVit yt.m\- 
\y &J0 'wViviMijis 

iStV d}iii, K. T. /l. 

ae.i TV ''01/Qua. aim 'Iijcrhi/. 
iiii 0gs, ;& T. A. 

^V atoT^fy OS bit Xe/j^f KJJ- 


FO R that which is be- ^uf , 
gotten in her is ofoo—a'tf 
the Holy Ghoft, 6v, 

And behold thou flialt, 
eonceive in thy Womb,_J,sV* 
and bring forth a Son, 
and fhalc call his Name 
Jefus. — -The Boly Ghoft 
Ihall come upon thee, and 
the Povirer of the Higheft 
fhall overftiadow thee : 
Wherefore alfo that Holy 
Thing which Ihall be born 
of thee, fliall be called the 
Son of God, &c. 

For to us is born this,. 
Day a Saviour, which is ^' 

Chrift the Lord. 

And the Child grew, 

and waxed ftrong in Spi- ^- 4o- 

rit, being filled with Wif- 
dom, and the grace of 

God was upon him. [See 

I. 80. of John the Bap- 


^ 4- sioo: 


joh. in. 

V. gr. 

VI. 33- 

T. 38. 


Jf^ Account of the 

Yicu '\mZi c^ixjDTTfi av- And Jefus increafed in 
Wifdom, and Stature, and 
in favour with God and 

And no one hath afcend- 
ed up to Heaven, but he 
that came down from Hea- 
ven, even the Son of Man 
who is in Heaven. Cwho was 
in Heaven VI. 62. See IX. 
25. XII. 17. XVI. 27.— 
30. 2 Cor. VIII. 9.D 

He that cometh from 
above is above all : He 
that is of the Earth is 
Earthly, and fpeaketh of 
the Earth: He that com- 
eth from Heaven is above 

For the Bread of God is 
he that cometh down from 
Heaven, and giveth Life 
unto the World. 

I came down from Hea- 
ven, not to do mine own 
Will, but the Will of him 
that fent me. 

The Jews therefore mur- 
mured concerning him, 
becaufe he faid, I am the 
Bread which came down 
from Heaven : And they 
faid', is not this the Son 
of Jofeph^ whofe Father 
and Mother we know? 
bow then is it that he 
faith, I came down from 

Oil' -^ /^ /» \ <e\7a 

4 > lie oji 'f yyii ^■». ^ ^"' 

•i ym }^\ei. oK,T afava 
KctTdCkCriK^ lit r «gp- 

d}^oi ro 6e- 

?Ayi KTBf , 077 C46 T v^ ys 

AVT)i (payi} :^ ami amvba- 
»»). lyi ei(xt oifjoi o i^av, 

qV to J dv^fUTTH AVaCcUVov 

7* e'TTH riv TO <sr£sTi£^v't 

TliTnS'JjiCetJi 077 i^ OTt- 
^ ToJ 0sQ e^HAr^;/. e^JjA- 

'TMKIV dtpUlil tIv KOffp-dVy 
"ViPJ.. ^iyacnV AVTti 01 (UA- 

^TUt Avrv, /JV, vvv -m}' 
T^tf mT<^oyi,iy o7i amv Oi& 


'O Tpwre^ A^bpcoTroi iK 
T» jtwe/u jj^c 'JnffK Xat- 

Primitive Faith. 


This is the Bread which v. 50, 51. 
came down from Heaven, 
that a Man may cat there- 
of and not die. I am 
the living Bread which 
came down from Heaven. 
See V. 58. 

What and if ye fhall v. 62, 
fee the Son of Man afcen- 
ding up where he was 
before ? 

You have believed thatxvi. 27. 

I came oat from God. I 30. 

came out from the Father, 
and am come into the 
World : Again I leave the 
World, and go to the Fa- 
ther. His Difciples fay 
unto him, behold now 
fpeakeft thou plainly and, 
fpeakefl: no Proverb. . 
By this we believe that 
thou cameft forth fromGod. 

And now, O Father, xvu. 5 
glorifie thou me with thine 
own felf, with the Glory 
which I had with thee 
before the World was. 

The firlt Man is of the i Cor.XV. 
Earth, Earthly : The Se- 47- 
cond Man is the Lord 
from Heaven. 

For ye know the Grace ^ q^^ 
of our Lord Jefus Chrift, viii. 9. 
that tho' he was Rich, 
yet for your Sakes he be- 
came Poor. 


Gil. IV. 4. 

Philip. II. 

1 Tim, II. 

III. 16. 

Tom. Ip 

Clem. Ep. 
p. 154' 

An Account of the 
E^cLTii^thi'^ ®io( Tov God fent forth his Son, 
made [or begotten] of a 
Woman, made under the 

Who being in the Form 
of God, did notaflume 
to be equal to God, but 
made himfelf of no Re- 
putation, and took upoa 
him the Form of a Ser- 
vant, and was made in 
the likenefs of Men ^ and 
being found in fafhion 
as a Man he humbled 
himfelf, and became 0- 
bedient unto Death, e- 
ven the Death of the 

For there is one God ^ 
and one Mediator between 
God and Men, the Man 
Chrilt Jefus. 

Without Controverfy 
great is the Myftery of 
Godliaefs : God was mani- 
fefled in Fle(h. 

And concerning his A- 
bafement and Meannefs ; 
and concerning the Hu- 
miliation of that Huma^ 
nity which appeat'd out- 
wardly ; and how he hum- 
bled himfelf, and died, 
and abafed his Divinity. 

Chrift is theirs who arc 
humble, and not who ex- 
ait themfelves over his 
Flock. The Scepter of the 


U5/ rtJT8, '^JofjSjJov \yel 

'OV Oil [xoptpn 02a VTM^- 
^v, iiio cL^'TTctyixov >;}/«• 

OtLTO To Vt) iCTK 0£« ' ef.'^A 

iClXlTOV l'AA:C<l<Tty lJ.o(^^hi> cTa- 

Km «sfet <t ery.lKS^'nflQ-, 
cm 70 Tniuviov ctvi^' tb 

Primitive Faith. 


7K 0S», Wtl.©- ilf^ 
,«V©- • ctMat 7U'7reii'o(p£^- 

VWVy m^i TO Tf'gyjtWi TO 

Tot? Swf* li'Jh^a.Sn^o:i^^ 

T» 'la-^,j)A. lp««J'0//lV©' COT 

5/Wf, <yf AV-^-piyx®-, ;i^ era- 
(cov iv 'ajjTU r 'AAV-- 

A/A 3^ 7^ 'I»c/k otCfltTB- 

X« azonsia. tJ 'IcrpiXHA, ;^ 

'IcmdC ■ c/)* j^ ? (TznT^Ja 

Kav \v AVd-paTniSf am 't 
yTiij aa<rau 7o "^6^ 'liT- 

"Eui K u4<S"©- COT- 

(TXe-^fTtU r 3A/J, X) £tOTOf 

vcPaj©'' cscr azdffi r 'l<r- 

0«s« «V AvS'fct. \imxfivo- 

Tots «^ »i^«f ayot?DOT^- 

ciK%A rif>avuif, t iTnyn^ 

Majefty of God, our Lord 
Jefus Chrift came not in 
the boafting of Pride and 
Arrogance, tho' he could 
have done fo ^ but with 
Humility, as the Holy 
Gholl had fpoken con- 
cerning him. 

Then fhall Sem be glo- -p^^g 
rified, when the Lord, thesym.Spi- 
great God of Ifrael fhall cil. Tom. 
appear upon Earth as a ^- §• 6. p. 
Man, and Ihall fave j4dam ^ ^^• 
in him. 

For by Judah fhall Sal- Tefl. 
vation fpring up to 7/r^e/ ^ Nepth. §, 
and in him fhall Jacob be^P- 21^. 
blefs'd. For by his Scep- 
ter fhall God be feen in- 
habiting among Men upon 
Earth, to fave the Stock 
of Ifrael^ and to gather 
together the Righteous 
from among the Gentiles. 

Until the raoft high teft. Afcrv 
fhall vilit the Earth, and §. 7. p. 
he fhall come as a Man, ^19- 
eating and drinking with 
Men, and in quietnefs b«i- 
flng the Head of the Dra- 
gon by Water. He fhall 
fave Ifrael, and all the Gen- 
tiles^ being God under 
the appearance of a Man. 

Then fhall we alfo arife f a. o 
again, every one upon our ^ ^,3" p^"^' 
own Scepter, adoring the 251, 
King of the Heavens, who 

Conftituf. ^' ov ct776V«A2 r i]ov 
Apoft. L. (wn 6'iii ym wis dv^fa- 

u)^oKn<nv IK yiwcuKof ew- 

II. C. 14 

P- 234- 

252 J^ Account of the 

9xAvtv, \v (xi^n tiv^fa- had appeared upon Earth 
in the form of humane 

For whofe fake he fent 
his Son upon Earth to Men, 
as a Man, For whofe fake 
God was pleas'd that he 
who was the maker of 
Man and Woman fiiould 
be born of a Woman. See 
L. V. C. 20. p. 324, 325. 
L. VII. C. 25. p. 371- C. 
43. p. 381. 

Having believ'd that by 
the good pleafure of God 
his only begotten Son, who 
was before all Ages, was 
in the laft time born of a 
Virgin, without the Com- 
pany of a Man ^ and that 
he conversM as a Map, 
yet without Sin. 

He was pleas'd by thy 
good Will to become Man, 
who was Man's Creator. 

He was made of a 

Virgin, was in Flelh ^ be- 
ing God the Word. 

For the Son of God, 
who was begotten before 
the World began, anddif- 
pos'd all things according 
to the Will of his Father, 
he was carried in the 
Womb of y^/rt^7, according 
to the Difpenfation of God; 
and was of the Seed of Da- 
vid, thtq' tlie Holy Ghoft. 

I. p. 38^. 0£» -are^ ojcoWv (xovo- 

C. II. p 

'EvS^oK'^y^.vetMToi yvcoy-Yi 

^y.yqi^'Tr©- -pi^,- — 

AoyQ-- ^ , ^ 

Ignat. ad , , „ ^ v \ v '„ 

Epb. §. 1 8. '*"*^^*"' i,"^^^^^^ ^J '^' ^'^' 

p. J 3. -ra yvi^lP) "^ TTO.'^oi av<^- 

cmfjh>©'-> ^^ iKUO'Po^flSM 

<e)£K, U am^ua]@- /5' Ad,- 

Primitive Faith. 

©iV Ci af^-pTTK (pit' 

T Ik Maeiai ' of «tAJ)Swf 


fj^is, )^ 'Imx Xetrs AKn' 

Tov •y^vfiy.A rfi 06K, a,v<^ 
•jSwhiS^ 'l«a"sc Xe^scr, Tti> 

^'kj THimffiTtUy «' jww jt/a^- 
a.v^^oj7nv 'j{oo/iy}jJoP KiKtt- 

igpo\ieSV A05/©- fof- 

©g« VSrSf T? Aid-^UTTeiV 
f^@-, V'TTiy.eiVZ X^t 77H- 

God appearing as a §• X9. p. 
Man. " • 7 

Who was made of D^- Ad Trail. 
vid, and of A/^ry ^ who §. 9. p. 67. 
was really begotten, and 
really took a Body. 

By the Word himfelfjuft. Apol. 
when he took the Form I- §. 5. p. ' 
of a Man, and was calkd ^^• 
Jefus Chrifl:., 

And that we fay the, ,3 
Word, which is the firft 
OfF-fpring of God, with- 
out mixture, became Je- 
fus ChriH, our Mailer^ 
and that he was crucified 
and died, and rofe again, 
and returned into Heaven. 

For on what accounts. 6B. p^ 
could we believe in a cru- ^oi. 
tified Man, that he is the 
firft-born to the unbegot- 
ten God, and that he will 
exercife the Father's Judg- 
ment on Mankind, but that 
wc found Teftimonies of 
it before he came, and was 
made Man • and do fee that • 
the Event has been ac- 
cordingly ? 

Jefus Chrift is the Son^.g^.p. 
and the Apoflle of God j 121', i\z 
being his Word before. 

— But now being made 

a Man, by the Will of God, 
for the fake of Mankind, 
he endur'd even to fnffer 
everything which the D<p.- 

2 54 

p. 123. 

Tryph. p. 

»57, 26 

An Account of the 

Jkijuavii J)ctTi^nvou'im r mons did procurc tobe iri- 
cLvo-nTwv 'UMUv. flifted on hira by the fenfe- 

lefs Jews. 
Who is the firfl-bom 

Word of God, and is God. 

And 'in the times of 

xi ^ '-»' 'X,?°^°'^ f 

eiof r 'mrdiovrnv cwra K) 
C-Trk^'UViV, 'ivct. ^^di'^v> 

To ><) hiyeiv <TZ <u^v- 
tivuv tZtov toV Xfi^Df , si^fit 

'^^UO^,fJOV, \i;SJ^l^^VCU ■ KAl 

-S-fftJTs • « [JMvov -^s^Jh^oy 
<kim iiot IT), tii»^A Kcti 

iiplw ' -r nJ^ y^roi 

Ku-ru To TotZrov "ft) Xw 

your Monarchy, as we have 
faid already, he was made 
a Man of the Virgin, ac- 
cording to the Will of 
the Father, for the Salva- 
tion of thofe that believe 
on him • and he endured 
to be fee at nought, and 
to fuffer 5 that by dying 
and rifing again he might 
overcome Death. 

For what thou fayelt 
that this Chrift: pre-exift- 
ed,,a5 God before theWorld 
began, and that he after- 
ward was content to be 
begotten, and to become 
Man, and that he is not a 
Man begotten by another 
Man, fecms to me not on- 
ly to be very ftrange, but 
even foolilh. And to that 
I reply'd, O Trypho, I have 
faid already, that it will 
not follow that this Perfon 
cannot be the Chrifl: of 
God, even tho* 1 (hoiild 
not beabletodemonftrate 
that he did pre-exifl:, as 
the Son of the Maker of the 
UniveiTe, and as God, and 
that fm ^m b%ottcn a Mart 

Primitive Faith, 

^eiKvvco on 'J£sv7ntf^y 
'/MA '^uyn^nya.l ctyd-pwrs-^y 
ilxoiATrnd-lH VIIHV, crupKA ''i- 

TriTThavTi^oti fts (xovoy AS- 
yeiv d'iKstiov, et?\^<* i^fi ap' 
Vet^ 07 1 ?Toi '^v Xp/- 

K^pwTT©- cl^dv^paTTwy ')i5y 
V'l^iii Ko-i IkA^^h ii'/o- 
//V©" «« 7ov ^pJ9C7 £?) 
tUTnS'e.K'jvn-nu. Kctl yLp ticn 
ma, u (p'lKgi, 'ihiyv. Sot 
^ Mf4«Tsps -jlJoBf o,uo\gy'av- 
7li (WTOV Xeis^v VI), AV 
^paTicv Q J;f dv^peoTTU'v 
"j^u'o/JjJov "impOAVo/u^ot • oW 
« ffuuv^l^Aty icT' a.V'Trhti- 

■^w/Sl/ • g/TrtcTjj »;c c/'^'-S'pw- 
Tft'o/f J^cf^lyyM,7i •fjiU.Kij' 
oy.i!^ -(jsr' e«/7V Ta Xe/rK 

txav^LUV <sr^(pn7av X.»pt;%- 

'7HC1, ;t 7. A, 

by the Virgin. But who- 
ever he be, all that I have 
demonftrated as to his be- 
ing the Chriftof God will 
hold mil: And if I fhould 
not demonilrate that he 
pre-exilled, and that he 
was content to be born a 
Man of like Paffions with 
us, of a Virgin, and hav- 
ing our Fiefh, according 
to the Will of the Father. 
In that Cafe 'tis only rea- 
fonable to fay, that I am 
miftaken in this particular 
matter, but not thence to 
deny that he is the Chriflr, 
tho' it fhould be prov'd 
that he was Man begotten 
as other Men are, and by 
Eleiflion was taken to be 
the Chrifb. For indeed 
faid I, O my Friend?, there 
are fome among us who 
confefs him to be GhriH-, 
but fuppofe him a Man as 
other iMen are. To whom 
I do not agree, nor will 
the Body of thofe who are 
of our Doifxrine fay fo : 
Since we are comaianded 
by Chriil himfelf to fiibmit 
our felves not to Doftrines 
brought in by Men, but to 
thofe that have been preach- 
ed by the blelfed Prophets, 
and taught by him, &c. 




p. 326. 

p. 331. 

p. 357. 

Pag. i2. 


Ten. L. l\ 
C. 57. p. 

«A«^f TTCuJlOV O^S^. 

Mm <Jf l^/M ^i\p[Jt.cUf eihX^ 

\tw T iKeiya, K) Qzhv ovjct, 

:^ T« vz';Mt]Q-, '^ j(a.9' «- 
(uaf ety'3'pw'^fWf (pvacoi — - 

TttS cTJo cto'Ta vinas oji- 

Manifejium ejl quO' 
nictm homo fail us ^ con^ 
verfatus eji cum fuo 

An Account of the 

That the firft-bord df all 
Creatures being made Flefh 
by the Womb of a Vir- 
gin, did really become a 

Not as I will, but as 
thou wilt •, fhewing by 
thefe Words, that he was 
truly become a Man liable 
to fufFering. 

The only begotten to 
the Father of the Univerfe, 
being the Word, and a 
Power pecuHarly derived 
from him \ and at laft he 
became Man by the Virgin. 

But him that was ac- 
cording to his Will God, 
his Son and Angel, from 
his miniftring to his good 
pleafure^ whom alfo he was 
pleas'd fhould be begot- 
ten a Man by the Virgin. 

To prove that he had 
really and not only in ap- 
pearance a Soul and a Body, 
which are parts of our Hu- 
mane Nature, —For himfelf 
being at the fame time 
God, and a perfeft Man, 
he fully prov'd to us the 
Exiftence of his two Na- 

It is manifefl: that when 
be was become Man he 
converfed with his own 


Primitive 'Faith. 


Qui propter eminen- 

tijjimam erga jigmen- 
tum futitn ddt&tonem^ 
earn ^u^e ejfet ex vir- 
gine generationem fvtf- 
tinuit^ ipjc per Je ho- 
tnimm adunans Deo. 

Nam fecundum id 
quod Ferhnm Dei ho- 
mo erat, ex radice 
Jejfe^ & Filius Ahra- 
hi€^ fecundum hoc re- 
quiefcebat Spiritus Dei 
fuper eum^ & ungeha- 
tur ad evangeliz.andum 
humilibui : fecundum 
autem quod Deus erat, 
non fecundum gloriam 
judicabat, neque fecuri' 
dum loquelam argue- 
bat : non enim opm e- 
rat illi ut quvs Tefti" 
monium diceret de bo- 
ntine^ cum ipfe fciret 
quid effet in homine^ 

Etquoniam Joannes 
unum & eunfiem novii 
Verbum Dei^ & hum 
fjfe Vnigenitmi^ & 
hum Jncarnatum effc 
pro falute nofira^ Je- 
fum Chrifium Dotr.i' 
num n»firum^ fttjfici' 
mtet ex ipftus Joannis 
fermone demonflravi- 
miis, Si'd & MaUbce- 

Who imderwerit that L. I^i- C 
Generation which was ot P-^^^- 
the Virgin, on account of 
that wonderful love which 
he had to his own Work- 
manlnip ; and fo united 
Man to God by himfelt. 
See L. III. C. 12. p. 116. 

Now as the Word of God C. lo. p; 
was Man of the Root of^H- 
Jeffe^ and the Son of ^- 
brabam^ the Spirit of God 
did reft upon him, and he 
was anointed to preach to 
the Meek. But as he was 
God he did not judge ac- 
cording to Opinion, nor 
reprove according to re- 
port ^ for he had no need 
that any one fhould tefti- 
fie of Man, for he knew 
what was in Man. See C. 
II. p. 214. 215. 

' We have fnfficiently dc-C 18. p. 
monltratcd from J(J;«'s2 39' 24°' 
own Difconrfe, that John 
own'd one and the fame 
Word of God, and that 
He is the Only-begotten, 
and that he was incarnate 
for onr Salvarion, Jefus 
Chrift our Lord. Nay be- 
fides this, /Matthew^ ac- 
knowledging one and the 

fecundum homincm ge 
ncrationem ejus ex vtr- 
gim txponens, ficut 6 

nura regem. — mani 
fejle ftgnificam & earn 
prowi/fwnem qua fue- 
rat ad Patres impk" 
tam^ ex Ftrgine na- 
turn Filium Dei. dv 

258 Jn Account of the 

us mum & cundem fame Jefus Chrift, and ex" 
Jefum Cbnflum cog- plaining that his Genera - 
nofcens^ earn qua ,fi tion which belonged to 
his humane Nature of the 
Virgin, as God alfo pro- 
niifed to David^ that of 
promiitt Deus David, the Fruit of his Loins, 
ex fiuau ventris ejus there ihould arife an E- 

cxcitaturum fester- ternal King. Clearly 

(ignifying withal that that 
Proraife which had been 
made to the Fathers was 
fulfilled, and the Son of 
God born of a Virgin; 
. 7 - and that he is the Saviour 

hunc ipfim efe Jalva- Chrift, whom the Pro- 
tcrem Chrijlum, quern phets foretold; not as 
propkta pradicaverunt: they fay that indeed Jefus 
non fjcut tpfi dicunt is he who was born of 
Jffum quidem ipf.m M^iry , but that Chrift 
^lle qui ex Maria ftt defcended from above. 
fjatus, Chrijlum mro Now Matthew could have 
^ut dijuper defccndit. faid, the Generation of 
C^temn poterat Jice- Jefus was on this wife; 
But the Holy Spirit fore- 
feeing thefe depravers of 
the Faith, and forewarn- 

,^ i ■--, ing us againft their frau- 

cr pranmmem contra dulent Devices, fays by 
irajtduknttameorum^peY Matthew, The Generation 
Matth^um ait, Chrifti of Chrift was on this wife, 
autem generatio fic and that he is Emanuel, 
eiat E,t quomam hic left perhaps we iKight i- 
fjt t?mmti% ne jtrte magine that he was a mere - 
tamm eum -hominem Man.— And might not 
putarcvus—^eque aU. fufneft that Jefus is one 
urn qutaem Jefum, ,u Perfon, and Chrift another, 
Unmi Chrtjlum but might know that he 


yp- A'fatthaus jefu ve- 
1 6 generatio lie crat. 
Std pravidtm Sptntus 
San^tus dcpravatores. 

Primitive faitk 

fufpicaremur fuiffe •, fed 
unum & eundcm fcire- 
mui effe^ &c. 

y^y ha. cfh^o-cB^. i)uv)^l- 
^ovj©- p! r A05/B on TO) 
TT^i^/^^y & inhono' 
Yari^ *^ 5aup«i35, xj «/ot- 

0Ci1CDC«I'. CVy)4V0uXv4 3 TlW 

;^ etVi'saS^ >^ ajva.X3.y.^dU' 
viOt^. Hie igitur Fili- 
us Dei Dominus nojler, 
exijiens f^erbum Pa- 
triiy & Fiiius Homi- 
nis^ qmniam ex Ma,- 
ria, qua ex hominihm 
habebat gems^ qua & 
ipfa erat Hotno^ habuit 
fecHYidum Hominem Ge- 
nerationem^ fa&us eft 
Fiiius HominiSy &c. 

Ka.1 Iv ra ei7ni^V, AKti- 
avm J^, oiKos AaCiJ", (m- 

cK, K,«tpwS -^ kjoiaIu; ctyra 
tuuitov avctgvimv Bcanhicty 

ter hoc enim ^ de 
fiufta Ventris ejus 

Hgem p'omifttj quod e- 

is one and the fame, &c. 
See C. 20. p. 245.-248. 


For as he was iMan that^^ ■^i.p'. 
he might be tempted, fo^'°* 
was he the Word chat he 
might be glorified : The 
Word indeed acquiefcing 
while he was tempted, and 
diOionour'd, and crucify'd, 
and died ^ but yet being 
prefent with the Humani- 
ty in conquering, and en- 
during, and meek Beha- 
viour, and in riling again^ 
and in his afTamption to 
Heaven. This Son of God 
therefore our Lord, who 
was the Word of the Fa- 
ther, and the Son of Man^ 
becaufe he had his humane 
Generation of Mary^ who 
had her Origin from Men, 
and who was her felf of 
humane Kind, was made 
the Son of Man, drc. Sec C. 
25. p. 2S7- 

And when he faid ,C. zy. pi- 
Hear now, O Houfe of Da- a 57, 15®- 
vid^ the Words are of one 
that declares that he whom 
God promiled to Da7jid 
that of the Fruit of his 
Belly, he would raife up 
an Eternal King, is the 
Perfon who was made of 
the Virgin, that fprang 
from David. For on this 


An Account of the 

rat proprium virginh 
pYt&gnantis • <iD' non de 
fruOcU lumborum ejus, 
mc de fiudu renum 
ejus, (]uod ejl proprium 
'Virigenerantis^& mutt- 
er is ex viroconceptionem 
facicmis. Circumfcripjit 
igitur genitalia viri in 
promijjione fcriptura • 
imo vero nee comme- 
moratnr^ quoniam non 
ex voluntate viri e- 
rat qui nafcehatm^ &c. 

L. IV. C. -^fi autem hie Fer^ 
ij.ip.^ii.bum ejus DominiAs no- 
fier Jefus Chrijlus^ qui 
novi/Jimvs tcmporibus 
homo in hominihus fa- 
{lus efi^ ut finem con- 
jungeret principio^ id ejl 
hominem Deo. 
G. 75 l>. Krf» J>st Tb75 ffvrgpjiOTct- 

et;Aj6 J)a TO cL^Qfia-rH t'flTn- 
ai.6p&'T©- c/.tToU ;^J^^f «- 

account did he promife a 
King of the Fruit of his 
Belly: which exprenion is 
peculiar to the Virgin 
when Ihe was with Child ; 
and not of the Fruit of 
his Loins, nor of the Fruit 
of iiis Reins, which are 
peculiar to a Man beget- 
ting, and of a Woman 
conceiving by a Man. The 
Scripture therefore fets a- 
fide the Parts of a Man in 
the Promife ; Nay indeed 
a Man is not fo much as 
mention'd, becaufe he who 
was to be Born, was not 
to be of the Will of Man, 
&e. See C. 30. p. 258, 
259. C 32. p. i6q. 

But this is his Word, 
our Lord Jefus Chrift, who 
was made a Man among 
Men, in the laft times,, 
that he might unite the 
End to the Beginning, that 
is Man to God. See. C. 
41. p. 340. 

And for this caufe the 
Son of God, who was him- 
felf perfeft, condefcended 
to undergo the childifh 
ftate of Man 5 not for his 
own Sake, but on account 
of the childifh Weaknefs of 
Man ^ being fo to be com- 
prehended, as Man was a- 
ble to comprehend him. 


Primitive Faith. 


Ferbi, qui efi perfe- 
Bus in omnibus-^ quo- 
niam yerhum potens^ 
O* homo verus, yani 
emm funt qui putati'Ve 
dicunt eum apparuiffe. 

i y6 JhKriCri rcWTet, d^' \v 

3 fx,» uV a.vQpuTT©- , i.(pat.Ui}Q 
ctJ'9p<i>'3rO'j »TE h iir d- 
hnQeias 'it^uvSi •m'ivixa. Qjb, 
*. T. A. 

Of the Word, who isL. V.Ci: 
perfeft in all things, be- P- 393- 
caufe he is the Powerful 
Word, and a true Man. 
For they are idle People 
who fay that he did only 
in Appearance fhew him- 
felf. For thefe things were 
not done in Appearance, 
but fubftantially and truly. 
But if when he was not a 
Man he appear'd a Man, 
neither did he remain what 
in truth he was, the Spi- 
rit of God, &c. See C. 2. 
p. 395- 

S 3 



Ait Account of the 


The. ancient Division of a Mm in the firfi and 
fee on d. Centuries of Chrifiianity^ was into 
three Vdrts ; the Spirit, or Rational and 
Divine part \ //:?^SouI, orSenfttive part ; and 
the Body, or Flejhly part ; the -nnv^m^ or vS^, 
■ the -^^i And the <r2,a^, or cTtq^ ; though 
the ancient Authors do fre<juently include all 
the Parts under that general Divifion into 
Soul and Body alfo. 

XXVI 41. X (jcov^ h 3 c^p^ a- 

Luc. r. 6, 


I Cor. II. 

T. 14,15- 

Wi/ivi/A (xa ^ TTsJ Q.i^x 
T;'{ otJ\v dv^pcoTmy to 

"^v^KOi ":) av^pcoTrQ- i 
•mtTTt' A T. A. 

TH E Spirit indeed is 
willing, but the Flefh 
is weak. 

My Soul doth raagnifie 
the Lord, and my Spirit 
hath reioiced ia God my 

What Man knoweth the 
things of a Man, fave the 
Spirit of Man which is in 
him ? 

The Animal Man re- 
ceiveth not ^he things of 
the Spirit of God ^ for 
they are foolifhnefs unto 
him, neither can he know 
them, becaufe they are 
fpiritually difcerncd. But 
he that is fpiritual judgeth 
all things, cTc. 


Primitive Faith, 


'E^w p: y^ ai (XTTuv roS 

Ao^dattTi </"-) 

r &iov iv 

tljS mfMtj, VLOpj] 

, jtj w- 


'TTVj^fM^t VtJU^\ 




"ivA % a.)ict y^ 




jtoV. j?7 cm(/M •~lv;;^xAUi kcu 
'6it aZiua. TfdjfXiiJiyJy. 
K r. A. 

'E/ >i) xj Till CTcyiXl ATH- 
%.'AvJ0i ©iOi'T' Hp>f- 

piii d}ia.a'eu vfM? o\gn' 

To aacta, dixiUT^CLf, ec 7« 
'TTctfaajct T» yjuela ruj^ 'In* 

And I truly, as abfentV. 3>4, 5* 
ia Body, but prefent in 

Spirit, when you 

and my Spirit are gather- 
ed together.- —for the 

deftrndion of the Flefli ; 
that the Spirit may be fa- 
ved in the Day of the 
Lord Jefus. 

But glorifie God in your vi. 20. 
Body, and in your Spirit, 
which are God's. 

That file may be Ho- vil 34. 
ly, both in Body and 

It is Town an Animal XV. 4;-^ 
Body, it is raifed a Spi-5o- 
ritual Body. There is an 
Animal Body, and there 
is a Spiritual Body, &c. 

Let us cieanfe our felves iCorVII* 
from all fikhinefs of Flefhi' 
and Spirit. 

Tho' I be abfent in thecoiof.ii;. 
Flefli, yet am I with you 
in the Spirit. 

Now the God of Peace 

I Thcf V. 

fandifie you wholly -, and^j^ 
may your whole Perfons, 
Spirit and Soul, and Body, 
be preferved blamelefs un- 
to the coming of our Lord 
Jefus Chrilfc. 

Piercing even to the di- [jeb. IV. 
viding afunder of Soul and u* 

S 4 'Ov« 


Jam. III. 

I Pet. IV, 


Jude V. 19. 

Tom I p. 

Opif L. I. 
p. 14. 

Antiqu. L. 

Apolt. L. 

yir.c 34, 

P- 374- 

Ignat. ad 
Phila- _ 
del ph. in 

An Account of the 
OvY. 'hi> oZv) i) av(pU This Wifdom defcend- 
eth not from above ^ but 
is Earthly, Animal and 

That they may be judg- 
ed according to Men in 
the Fle(h, but live ac- 
cording to God in the 

Thefe are they who 
feparate themfelves. Ani- 
mal, having not the Spirit. 

And now behold the 
Spirits of the Souls of dead 
Men intercede. 

Qih 'TrvJJua.v. 

Kau Vvv //» TO rs^V^L- 
TXiV cLV'd-puTnov iyiuyya 

Nay I'lo/fSTcJ' gJJypftTa, 

He beftowed an extra- 
ordinary Mind upon him, 
a kind of Soul, to his Soul^ 
as the Apple to the Eye. 
Seep. 30,31. 

God formed Man of Dufl 
taken from the Earth, and 
implanted in him a Spirit, 
and a Soul. 

When thou hadfl; form- 
ed him a Body ^ and pre- 
pared tor him a Soul out oi 
nothing, and bellowed up- 
on him his fiveSenfes- then 
thou didfl fet over his 
SenHuions a Mind, as the 
Condudor of the Soul. 

In Flefh, in Soul, in Spi- 
rit. See alfo ad Tarf. §. 
10. p. 108. 

0T{ "TnTi TOWTO etfJU 

TO j)^woj//Kof— — r ^ <rap- 
XACOV Zctjct(f£jviTDV. — d-iA- 

J^fs/^»/4(^cj', ;^ TTEA/y pops- 

/uSfJoV. Tf'lTOV Zv <^ "^0 Jl- 

ov VOVf. 

oiH,^ 3?! TO j^ '^vyjif 
[forte 'TTvdfy.x]©- 'J 4w/^w 

OIK.©-. 3 7tt yj'JCt THUTa, 

^v elJ)eiyjH7r)V i» tj^ &iro 

Primitive Faith. 265 

All that I am is this Marc. An- 
Flelh and Spirit, Tor SouIJ ^onin. De 

^ -- '-^ vita fua L. 

and a governing Principle. '" 

— Defpife your Flefh p/^ ' 

See alfo your Spi- 
rit, Cor SoulJ of what 
Nature it is, a Wind, Cor 
Breath,] not always the 
Time, but every hour ex- 
pired, and again infpir'd. 
The third is the govern- 
ing Principle. Suffer not 
that to be a Slave any 

Body, Soul, Mind. To L. III. §. 
the Body belong the Sen- »6. p. 21. 
fes • to the Soul the Paf- 
fions ^ to the Mind Opi- 
nions. See L. V. §. 32. 
p. 53. 

The things thou artL-Xfl. §. 
made up of are three, j.p. n-S. 
Body, Spirit, Cor Soul,] 

The Refurreftion be-juft. 
longs to the Body, which F"gm De 
fell, for the Spiiit does not Refi'rred:. 
fall. The Soul is in the^'"'''' , 
Body^ nor does the Body,§.^^ * 
when void of the Soul, 191, 
live ; it is no more when 
the Soul fails- for the Bo- 
dy is the HouCe of the 
Soul, and the Soul is the 
Houfeof the Spirit. Thefe 
three parts Ihall be fa- 
ved in fuch as have a 
fincere Hope, and un- 

266 An Account of the 

doubted Faith in God. See Dialog, cum Try ph. 
p. 224. 

N. B. Here we have another occafion to lament 
the lofs of the Works of Melito^ the Bifhop of 
Sardis, who had written a Book on this very Sub- 
jed, concerning the threefold Divilion of Man, 
as we learn by Eufebius -^ whofe Words yet feeni 
not to have come wholly uncorrupt to us, 
c3£^« '4^X"^, ^^^^ o-<sj/^(^, m voo?. m for mi molt 
certainly, as 'tis accordingly rendred, De anima^ 
■ ^6* cor pore, & mente -^ Concernifs^ the Soul, and Jbody^ 
^^' and Mindy by Rufims, f^akfiHs, Dr. Cave, and 
Du Pin. And what occafion there was in later 
Times for dropping a Book on fo feemingly in- 
offenfive a Subjed, I had rather the Reader 
Ihould learn from the late Learned Editor of 
Nemefius, than from me. His Words are 

Hilt. L 


InNemef. Pojlquam ApoUina- 

DeNitura*'^* ^ ipfr^s fejU actum 

Hpminjj, Dimaritarum increbuit 

p i' dogma, qui Dominum 

nojirum ex tribus par- 

tibur conjlitutum ajjere- 

hant, iK ovlom;^ jc^ 

aV77 tS v2, (^Epipbaml 
funi verba, p. ioi<5.) 
quo certius eos profliga- 
i'cnt Orthodoxi, dcin- 
cepi recepta prms fen- 
tentta de tribus hominis 
partihus vakdixerunt -, 
licet ah Jpojloli verbis, 
I Thef. y. 23. fir ma- 
mcntum ftbi arrogare 
vidi^r 5 & demum 

After the Doftrine of 

Jpollinmus and his follow- 
ers the Dimarites prevail- 
ed, who affirm'd that our 
Lord was made up of three 
parts, of the Flefh, the 
Soul, and the Divinity in- 
ftead of a Mind, (they 
are Epiphaniush Words, 
p. 10 1(5.) The Orthodo^c, 
that they might tl^ bet- 
ter bs able to confute 
them, took their leave for 
the future of the ancient 
Opinion, concerning three 
parts in Man, altho' ic 
feems well attefled to by 
the Apoltle's Words, \ 
Thef. V. 23. Nay at laft 

Primitive Faith* 


he who fhould diflinguifh- 
the Soul from the Spirit, 
was efteemed a kind of 
Heretick in after Ages. 
In the very fame manner 
that Immerfion in Bap- 
tifm, firft as done thrice, 
then but once, and after- 
ward again thrice, pleaf- 
ed the Church • accord- 
ing as the Dodrines were 
various, which difturb- 
ed its Peace at various 
All therefore that we can now learn by the Title 
ftill preferv'd, and by the lofs of the Book, is 
this, that Melito did not difagree from the gene- 
ral Opinion of his Age, but own'd Man made 
up of three parts. Soul, and Bocfy^ and Mind^ as 
the reft of his Contemporaries did. 

harefeQS cujufd'^m a- 
pud pojleros arcejjebatur 
ammam a fpiriiu fecef' 
nere. Simili plane lege 
qua mcrfio in Bapttf- 
tnate nunc trina^ dein 
una^ denuo <ly trina pla- 
cuit^ pro dogmatum va- 
r let ate quae ecckftam 
fubinde Uceftbant. 

(£^-f '<V/wV "/w«f' av TO ^ 

'^v'xji :^ a;c «t>TM TO 
vsr' «^7V. y.. T. h. 

T» 4^JXV 77l77l/fl"(«V«/ 077 
'TTVivy.A, To v^.VtOV imr 
J\>(Xet «? '^i'ifloTvl©-, T a.- 

We acknowledge two 
kinds of Spirits, the one 
of which is called a Soul , 
the other is greater than 
the Soul, and is the Image 
and Likenefs of God. 

For the Soul does not 
fave the Spirit, bat is fa- 
ved by it. See §. 25. p. 

But we have leain'd^ 
thofe things that we knew' 
not by the Piophets, who 
being perfwaded that to- 
gether with the Soul, the 
Spirit, that heavenly cloth- 
ing of xMortality, Ihall ob- 

Tatian 5. 
>8.p. 45. 

§. 2r, 12. 

• 35- p. 

i68 An Account of the 

IM iyivucxov ax )^i-mi ^w- tain Immortality, foretold 

^t, <U!f'^Kzy>v. 

De Refur- 4'JX"« jtdrtyalK, ^ c^i^-or 
red:. §. Ii-I©"' f»«' r niy/.a.ncr/.dj a- 

p. I SI. j^^ ctVTzS. 


lien L. II. ^°^ '^^' '"^'^ TTXupjyStV- 

C 62. p. 7©- TJi Atl^y^, K rtUTO^ 

{xctret, ai hi huapz^'l Ta 
0««. 61 3 'I' KoKAdKOi k- 
|/o/ A7nh.<^<P)v'^ Ai r eiC- 

L. Ill-G. Nos autem quom- 

ra acceptum, & anima^ 
accipiens a Dso Spirt- 

all fuch things as the reft 
of the Souls were igno- 
rant of. 

He made Man of an 
Immortal Soul, and a Bo- 
dy, and at the fame time 
prepar'd him a Mind. See 
§. 13 P- 190. 

And for this reafon, 
when that number is com- 
pleated which he has de- 
ter min'd withi'n hirafelf, 
all thofe who are written 
down as intended for Life 
fhall rife again • having 
their own Bodies, and their 
own Souls, and their own 
Spirits, in which they 
have pleafed God. Bat 
thofe that defcrve P'rni{h- 
ment they alfo (hall go a- 
way into the fame Punifh- 
ment, having alfo their 
own Souis, and their own 
Bodies, wherein they de- 
parted from the Grace of 
God. See L. T C. iS. p. 
91. L. II. C. 52. p. 180. 
L.V. C. I. p.393, and large- 
ly. C. 4. —19. p. 403. 

430. Epiphan. H<S' 

ref. LXII. §. I. p. 513- 

But that we are made 
up of a Body, taken froni 
the Earth, and of a Soul, 
which receives a Spnic 

Frimitive Faith, 269 

qukuYKiue from God, every one will 
confitehitur, acknowledge. 

A^. B. If we examine the Opinion of the An* 
cients more narrowly, we fhall find, that the 
^U;x^ 3nd o-£;a«, the Soul and Body^ are alone the 
proper and ejfential parts of a Man, Li their No- 
tion ^ as being all the parts that ftridiy belong- 
ed to Humane Generation, and were coming by 
natural Birth into the World. And that theTrveu- 
fxcc or vS^, the Spirit or Mind^ was fuperadded by 
God, after the Formation of the Body, and of 
a more Divine Original. This is moft plain, par- 
ticularly of Tati^M and Iremns^ who will not al-j^^jj^^ 
low that the Wicked, who yet certainly are 25. p. 58. 
CompkatMen^ have any of that higher and diviner 
Principle at all. Whence Dr. Cr^^te rightly obferves 
of the latter of them thus, 

Brevitertantumdico^ To be fiiort, I affirm inlren 
Irenceum exprejfe dua/s that hicneus does only 407. Vid. 
tantHm hominii ejfen- make exprefs mention ofL. Il.c. 
tiaies panes facere 'j J' two eflential parts of a '>^- 
nima>rt & Corpus ^ Spi- Man, Soul and Body •, but ^"^ ' ° J^" 
ritum Vera addere tan- that he adds the Spirit, c. 63, 64! 
ajuam integrantem ho- as the rntep,rating part of p. 192, 
tniyiis rcgeverati par- a Regenerate Man only. i9?-L.V. 
tern. ^- ^ ^^^ 

And we fhai ' nereafter find that Melito was, in the %'^^^* 
main, of the i^me Opinion. So that when any of the 
Ancients ftyle our Saviour, a per fed and compkat 
Man^ their Notion necelTarily included no more 
than that he had really fuch a o-Z(.ia and ^^vXM, 
Body and Soul^ as all other Men have by natural 
Generation, rid. TertuU. j4dvcrf. Praxcam. De 
Came Chrifti, & De Refurrc^fione Carms^ dr Orig, 
upon Matt, XXIV. 40. 5f. 

270 -<^^ Account of the 

N. B. Whether this ancient Philofophy, which 
fuppofes tbree^ or the modern, which fa ppofes but 
two parts of a Min, be the trued I fhall not po- 
litively determine. I only fuggeft that the great 
ftruggle between Reafon and Senfe, between the 
Spirit and Flefh in Mankind, does very well a- 
gree to the ancient Hypothefis, and is not fo ac- 
countable in the mod'crn. And when we find in 
Exod. the LXXII. the difference there was put between 
XXI. 22, the Punifhment of one who caus'd the Fruit of 
^3- a Woman with- child to depart from her, accord- 

ing as it was before or after the perfed Forma- 
tion of the Body, or thcPrefence of this reafon- 
ablc Soul ^ when we alfo find the Apoftles in 
L. VII. G. their Conftitutions ordering the very Catechu* 
38 p.378^ mens to be taught the Nature and Conftitu- 
tion of a Man, and exprefly affirming, that the 
Rational Soul is created or infus'd after the Bo- 
dy's compleat Formation, but not before ^ nay, 
when we find Nature fo much more careful to 
preferve a Humane Foetus after the Mother is 
quick than before •, we can hardly avoid fuppo- 
ling this to be the true State of Mankind ^ and 
that we are Brutes coming into the World by 
natural Generation, with only a Body and Sen- 
iitive Soul thereto belonging, till at the time 
of the quickening God is pleafed to create or 
infufe the third and noblefl: part of our Com- 
pofition, the Spirit or Rational Soul, for the 
Government of the whole. This account belt 
agrees to Nature, Scripture, and to both Jcw- 
ifli and Cbriftiaa Antiquity ; and belt avoids the 
Difficulties about Humane Generation alfo • and 
fo feems much to be preferr'd to our modern 
Hyporhefes. However, when we fearch into the 
Doftrines of the Ancients, in Points bordering 
hereon, ws; mull certainly underftand all their 

Frimhive Faith. 271 

Expreflions according to their own Notions in Pbilo- Conftitut. 
fophy, and not judge of them by the Notions of i" ^^^ 
thefe latter times : the want of which Obfervation ;,^^' ,v 
has long confounded the Ch«rch in that Important ^,^./,c. 
points of our Saviour's incarnation, as will appear j4*p-?74- 
under the following Article. Ftd. Athamf. De 
Jncam. p. 67. Clem. Mex. Strom. III. p. 331. Orig. 
in J of. Gy. Praf. p. 26. in Matth. p. 285, 338, 340, 
483. in Joan. p. 105, 400. 



An Account of the 



"Jefrs Chriflf the fVoni, and Son of Gody i, e. 
his Divine Nature affum'd a Humane 
Body^ or Humane Fleflj^ with its Proper- 
ties and Paffions; or, in the Ancient 
Stile, a awyboc or ott^f, with its ^^^ and 
fo became a Divine Soul in a Humane 
Body, a God Incarnate ; or, in Scripture 
Language, the Word made F/efb and dwel- 

^ linz amonz Mankind* 

"OEfore I come to confirm this Important 

Gofpel JD Propofition, I mult here do the Pious 

Theifm. snd Learned Mr. Brocklesby that Juftice, to own that 
L.VI C.8 I receiv'd the fii ft Intimation of it from his Book ; 
§ 4 P-92.0 j.}^Q» 'I- ^.35 j^Q^. jj^gj.g fufgciently enlarg'd upon 
^^'■^^' and confirm'd by him. 

'O ?^o^i <m.f^ li^ijo, iy 
lohl. 14. '^^^^'^'^v iv i'l^v, }y i^' 

II. 19 20 ^"^^ ctVTotf, ?^vm.ji r Vciov 

kyifZ AVTOV. ^TWI/ %V 01 

iTZtnV uuJhfjiVi^ t Veto ■ 

The Word was made: 
Flefh, and dwelt among 
us^ and we beheld his 
Glory, the Glory as of the 
only begotten of the Fa- 

Jefus anfwered, and faid 
unto them : Diflblve this 
Temple; and in three days 
I will raife it up. The 
Jews therefore faid unto 
him. Forty and Six Years 
this Temple has been built. 

Primitive Faith. 


esfif lycptii AU70V ; citeip©- 

5' SAgJ« <zki T VAoS TO? 

gai^oijQ- etVTv, 

i;57Sp f? rod" MOpiii ^COiif. 
K. T. A. 

ITsez T Vj^ eunvy r "f/ua. 

7©- Mocf 0go(f 

i3rt c fl' ■ 

J^ '7rVi\j[AA a,}ian>V»g. 


Jcof rt//rtp7'«9f» ^^-ztfet aiMtfp- 
7»«f vJ]i,Kfivi viv dy.a.fjicii/ 
sv TJ» oapxji. 


To "rnjUpiov <? cAj\ff}i<ts 

? cufJUtjO- roS Xpi?-oS 

Kfiiyuyict 7qS ffayLxjO- toJ 
Xp/roJ ^»' ; 

vnpK^ Xp/55^ otM» fCp b« 

and wilt thoB raife it up in 
three Days ? But he fpake 
of the Temple of his Bo- 
dy. See 2 Pet. I. i]^ 14. 

The Bread which I will VI. 51— - 
give is my Flefh, which 1 58. 
will give for the Life of 
the World, &c. 

Concerning his Son , Rom. 1. 3, 
who was made of the Seed 4* 
of David, according to 
the Flelh^ but was de- 
clared to be the Son of 
God with Power, accord- 
ing to the Spirit of Holi- 
nefs. , 

Ye are dead to the^"*"^- 
Law through the Body of 

Chrift. See V. 18. 
God fending his own ^^^^'3* 

Son in the likenefs of fin- 

ful Flefh ^ and for Sin, 

condemned Sin in the 

Of whom, as concern- jx. y, 

ing the Flefh, Chrift came. 
The Cup of BlelTing i Cor. X.- 

which we Blefs, is it not '^-i 

the Communion of the 

Blood of Chrift? The 

Bread which we break, is 

it not the Communion of 

the Body of Chrift ? 
For tho' we have known 

Chrift after the Flefh, yet [^f- ^' 

now henceforth know we 

him no more,' 

T til? 


Eph. II. 
15, 16. 

V. 30. 

Colof. I. 
II, i». 

« Tim.lII 

Heb. II. 


r. 20. 

;^;; Account of the 

T>V IxS^jry if TH (TOpK? Having abolifhcd in his 
Flefli the Enmity, even 
the Law of Command- 
ments, contained in Ordi- 
nances. And that he 

might reconcile both unto 
God, in one Body, by the 

For we are the Members 
of his Body, of his Flefb, 
and of his Bones. 

Now hath he rcconcil'd 
you in the Body of his 
Flefli, through Death. 

God was manifefted in 

For as much then as the 
Children are made Parta- 
kers of Flefh and Blood, 
he alfo himfelf likewife 
took part of the fame. 

Who in the Days of his 
Flelh, &c. 

Sacrifice and Offering 
thou wouldeft not, but a 
Body haft thou prepared 
me, <b'c. 

By the which Will we 
are fanftifyed, through th« 
Offering of the Body of 
Jefus Chrilt once for all. 

By a new and living 
Way, which he hath con- 
fecrated for us, through 
the Veil, that is to lay 
his Flefh. 

<m<. )y a/7ro)&}Af^.oi^i^ 

(jitili, 7$ 05^, J)a too 


ra at»iM\t <^ trapjw j oajioo 
M T ^afJiTis 

oaCKoJ K. T, A» 
Qvaictv )^ <zsi^<T<po^a:v »;& 

I'laro ixot. K T. A. 

HiVot ifffliV tPia 4 <t^(T(pO' 

Primitive Faith. 


i)jud^ ffufKi. 

U^v TPivfM o[/.o\g' 
yei 'Uavvv Xetsisf oj; cap- 
Kt 6A»)Ai/3d7U c«, r 0£oJ 

S^' )^ TJUV TViVf^ /WW 

l[M\Qy^ T 'fwoTui' Xe<- 

©SoJ «Jt IfJ. ;j^ T«70 ^ TO 

on if^^i ^ fuj' fcf 'nS 

rioAAOi 'TThdvoi «VlfA5BV 

Being put to death in » Pet. III. 
the Flefh, but quickened »^. '9- 
by the Spirit ; in which 
he went and preached to 
the Spirits in Prifon. 

Forafmuch thert asChriftiv. i. 
hath fufFcred for us in the 

Every Spirit that con- 1 Job. IV^ 
fefleth that Jefus Chrift isi> l- 
come in the Flelh is of 
God. And every Spirit 
that confefleth not that 
jefus Chrifl: is come in the 
Flefh, Qhat difTolves Je- 
fus,] is not of God. And 
this is that Spirit of An- 
tichrift which ye have 
heard that it Ihould come ^ 
and even now already is it 
in the World. 

Many deceivers are en- ijoh. v. j^ 
tred into the World who 
confefs not that Jefus Chrift 
is come in the Flefh. This 
is a Deceiver, and an Anti- 

iV. B. St. johrHs Charafter her6 of fuch Cerin. 
thian^ or Antichriftian Doctrines, as did Auav -r 
x^i5oi', feparatc Chrijl from Jefus^ the compleat Dt- 
vim, from the compleat Humane Nature, and fo 
did in effeft deny that the Ao^©-, or Word, was 
really Incarnate and fufFered, are fo very like the 
modern Doftrines deriv'd from Antichrift, that 
we ought to be very cautious in their Examina- 
tion before wc receive them. f^id. Artie, XVI, 

T % '^1 


Clem. Ep. 'Ef «Jt» o jwe^®- 'Ih- 

I § 32. p. <roi5'f , TO Xj^ oa'pXfit. 


Ep. 1 1. § '^ ' ^." ''""'^^ ^^ ■^'^^ f , y;U • 
P p. 187. C*©", (mffOi r}(M,i, uv 

XT c- Cut Nuncius. Au- 
Herm. Si- .. „, /-••'/- 
mil. V. ^^- ^''^^ JptrUum jan- 
§. 5. p. (iJ^m qui creatus efi otn- 
10^, \ 06. nium primus^ In cor- 
porc^ in quo habitaret^ 
Dens colkcavit ^ in e- 
Udo fci licet corpore^ 
quod ei videbatitr. Hoc 
ergo corpus in quod 
indu&us eft fpirttus Jan- 
dm fervivit iUi fpiri- 
tui^ rede in modejlia 
ambulans & cajle ; 
ncque ommno macula-' 
vitfpiritum ilium. Cum 
i^itur corpus illud pa' 
ruiffet omni tempore 
fpiritui fando^ rede- 
que & cajie labo' 
rajfet cum eo^ nee 
fuccubuiffet in omni 
tempore , fatigatum 
corpus illud jervili" 
icr converfaium cjl^ 
fed fortiter cum fpi" 
ritu fando compro- 
batum, Deo ncepium 

An Account of the 

From ^acoh came our 
Lord JefusChrift, accord- 
ing to the Flelh. 
OuroneLord JefusChrift, 
who has faved us, being 
firft a Spirit, was made 
Flefli, and fo called us j 
even fo we alfo (hall in 
this Flefh receive the re- 

To whom the Mcffen- 
ger reply'd. Hearken \ that 
Holy Spirit which was firlt 
of all created did God 
place in a Body, wherein 
it fhould inhabit, that is, 
in a chofen Body which 
pleafed him. This Body 
therefore into which the 
Holy Spirit was brought, 
ferved that Spirit, walk- 
ing rightly and purely in 
Modefty, nor ever defiled 
that Spirit. Seeing there- 
fore the Body at all times 
obey'd the Holy Spirit, 
and labour'd rightly and 
chaftly with him, nor fal- 
ter'd at any time, that 
Body being wearied con- 
verfed indeed lervilely 5 
but being mightily ap- 
proved to God, with the 
Holy Spirit, was accepted 
by him. For fuch a ftout 
courfe pleafed God, be- 
caufe he was not defiled 

Primitive Faiths 


eft. TUcuit igitur 
Deo hujujmodi potens 
curfiUy quia macula^ 
tus non ejjet in 
terra , pqffidens in 
fe fpiritum [unburn : 
In confilio advocavit 
ergo Filium^ & nuncios 
bonos^ ut & huic fcili- 
cet corporis quod fervi' 
vit fpiritm fanilo, fine 
querela^ locus aliquis 
confiftendi daretur • ne 
videretur mtrcedem 
fcrvitutis fu<t perdi' 
Quia in came oportebat 
eum apparere^fujlinuit, 

'El 3^ ym vK^v if cetp. 

^fCOTnt J kKHV UOf TS @iO(i 
\i TbTO vih^V h ffOfKl, 
/,. T« A. -■ 'Kiyi jS 

Qioi, TH Ts-Kiiy^ 't cap- 

Kfii , CtoVoJ \A^{J&iJ. i^. T. A- 

X. T. A." \v ffOfKl %V 

etvri [A>^cvlQ- (pxi/ipov- 
Sk, }y ■m.^fHV. — ri hiyi » 
yyaati^ (xd^z' Ih'Ziricmji 
h-^i 7- iV ffupKi iAt^oVto, 

ay^fwr^Q- yii '^ m^- 
eti, km <9e?7«i'3rJ< -^ "^ yni 

in the Earth, poflefllng 
the Holy Spirit. He cal- 
led therefore to Counfei 
his Son, and the Good An- 
gels, that there might be 
ferae place of ftanding 
given to this Body, which 
had ferved the Holy Spi- 
rit, without blame, kit 
it Ihould feem to have lolt 
the reward of its Service, 

He was content as it 
was neceiFary to appear in Barnab. §. 

the Fleih For if 5- P- <5i. 

he had not come in the ^ *^' 
Flefh, how could we Mca 
be fav'd? Wherefore the 
Son of God did for this 
caufe come in the Fleih, 

&c. — For God fays. 

By the flripes of his Flefh 
are we healed, &€. 

But becaufe the Lord 
hath hardened his Flefh^-^-P'f?.' 
againfl: Sufferings, drc. — '^' '9- 
Now what the fpiritual 
meaning of this is, learn • 
put your Truft in Jefus, 
who fhall be manifefted 
to you in the Flefh. For 
Man is the Earth which 
fuffers, foralinuch as out 

T 3 ^him 


An Amtint of the 
<!3Kl<n<i TO "M^ix. x^^iTo. ofthefurface of the Earth 
Adam was form'd.' • 

'o]t 'iyA>^iv Iv oa^iu 

Becaufe he was about to 
be made manifeft in the 
Flefti, and to dwell a- 
mong us. 

Becaufe he alfo was him- 

vtMTi^&v cty-apvuv iiyii»^z felf one day to offer up 

<rAiv@- 70V 'TrydJuctj©' the Veflel of his Spirit 

a Sacrifice for our Sins. 

Becaufe they faw 

5,7. p. 21. ■'^^' ^ etUTof vsref r 

$' 1 1. p. 

Sym Spi- 
eil.§ 6. 
p. I $7. 

$. 10. p. 

L. V C 
7. P- 309- 

L. VI C. 


cT^/eTii l/!/e hJhv vsrsf ct- 

fAOfVUV {Jl.i?XoV7Zt TOV ^OV 

Toy Kcuvo^ <s!^(r(pi^eiv 7 
aufKct (/if, 

' I J^ tthA/J' lifJBUj, HK 9 

TQy 0£oy, TOTfij JO iV oap- 
"On &ioi (Taixct \ci' 
"Ot/ >^^')yoiU^yJov @c ov 

O 50 Wi TTCL^^Vi icfjj. 

cu.pKcia.vnv 'j^iinv.m^ — . — . 
1^ <rdiJ.ctjQ- AVToV "ii) 

me ready to offer my Flefli 
for the Sins of my New 
People. See §. 1 1. p. 38. 

See here again Jefus, 
not the Son of Man, but 
the Son of God, made ma- 
nifeft in a Type, and in 
the Flelh. 

That God took a Body, 
and eat with Men, and 
faved them. 

Becaufe they believed 
not in God, who came in 
the Flefh to be their de- 

For he that framed for 
himfelf a Body out of the 
Virgin, the fame is alfo 
the Former of other Men. 

For they alfo deny his 
Generation according to 

the Flefh imagining 

the Lord to be a meer 
Man-, fuppofing him to con- 
fill of a Soul and a Body. 


Primitive Faith 

he liaeias i 'm^^va' 

ihoy©- y6 au§^ kyiViTV. 
oVTiS, nsri^v oLthsvi hi- 

Tohvv lyipmin Maela. c^;xci 

tyivviiSn &io( Aa^(§^ &«. 
«? OT«p3ti'tf, em(4a ofMioTK'.- 
^{ VfJuv }i[Mpti(^h'(9-' aAH- 

•7WJ dvQjiuTnii \v UMTfa J)ct- 
•TThdtxmv. ic, iTnktnv Ictvja 

fMJuv, [al. oJ{/a]ccv.] 


Who afterward became f^nat. ad 
Man of the Virgin Mary , Eph^§. 7. 
for the Word was niade^'* 
Flelh. Being incorporeal, 
he was in a Body ♦• Being 
impaffible, he was in a 
pafiible Body •• Being im- 
mortal, he was in a mor^ 
tal Body. 

He really took a Body ^ Ad Trail. 
for the W^ord was made §. 9. p. 67. 

But if, as fome tbat^. j^p^ 
are without God, that is, 6i, 
the Unbelievers fay, that 
he was made Man in ap- 
pearance, that he did not 

really take a Body 

The Virgin Mary there- 
fore did really conceive 
that Body which had a 
God inhabiting therein : 
And God the Word was 
really conceiv'd of the Vir- 
gin : Having cloath'd him- 
felf with a Body of like ^ 

Paflions with us. He was 
really in the Womb, who 
forms all Men in the 
Womb • and made him-p 
felf a Body of the Seed 
C or. Blood 3 of the 

If any one confefTes thefe ^j p},{|a(j. 
things-, and that God the § 6.9.83. 
Word did inhabit in a 
Humane Body, being 
therein the Word, as the 


An Account of the 

eLvSpur^xv '4^)^i>' k. t. A.. 

AdSmyrn., ^^^'^''^on JhK^iJ ^K 

■57ttP'S-4l'8 CrcOfMA' ■ ■ 

•yor.- ^^K K ^OQ^©" 

% ?'P* ^7* *^;''^ 3 — -^ ff6)(j.a.v 


(rafKO(>)o^9V ©soy. 
AdSmym., '^'^^ ^-" ^^5"' ^^^^ 

*. 6* p. 8«. '!»'?■«'' £J' 'T'^P^/ TTi/TBA/TSV- 
«&5 • ^. T. A.. 

AdSmyrn. '^J «''°/^f ^ '/"^f ^f ^^' 

«. 12. p. ^ 7""f ffct^Mi cum, «J TtJ 

Ad Pcly- Tlepf^S'oy^ Xp/siJj', t" .^o;' , 
earp. ^'t 3. ^s 0i», t £xCPv°'' ^^ X^^t 

e^-7o!/ h crctpu, -f oe4jiA6t- 
^))7t!j' xj clva,(p», 4i ei<ra(Xoe.. 

Soul is in the Body ^ be- 
caufe it was a God that 
was the inhabitant, and 
not a Hamane Soul, ^c. 

They fay he took a Bo- 
dy of the Virgin in ap- 
pearance, and not in truth, 
—forgetting him that faid, 
TheWord was made f le(h : 
and again, Deftroy this 
Temple, and in three days 
I will raife it up. There- 
fore the Word did inhabit 
in Flefh ^ for Wifdora 
built her felf an Houfe. 

Bat I know that he was 
in a Body — I alfo know 
that he was in the Flefh. 
See §.4. p. 88. 

Not owning him to be 
a God bearing Flelh about 

Unlefs he believes Jefus 
Chrift has cbnverfed in 
Flefh, &c. 

In the name of Chrifl: 
Jefus, in his Flefh and in 
Blood, his Paffion and Re- 
furredion, both flefhly and 
fpiritual, Qin] the unity 
of God and of you. 

Wait for Chrift the Son 
of .God ^ for him that was 
before time, but appear- 
ed in time ; him that was 
by Nature invifible, but 
became vifible in the fielh • 
him that was impalpable 

Trimitive Faith, 
and could not be touched as incorporeal 


but could 
be touch'd, and was palpable in the Body. 

.'H -^ 'Sf^TJi ^v&yui, fj^ But the primary Power Juft- Apd. 
^- -mii^ 'mvmv ^ hoA- after the Father of all '• ^^^i- 
7^ egoV, ^ MS5 Ao>®- things, the Lord God, is^*' 
'Q^r %i Tiva. TfoTnv <rap- his Son, the Word, who 
how he was made Flefb, 
and became a Man, we 
will explain in what fol- 

But after what manner §. 86. p. 
Jefus Chrifl: our Saviour '18,129. 
was made Flefti, by the 
Word of God, and had 
both Flefti and Blood for 
our Salvation, &c. 

Therefore Chrifl, who Apol.n.S. 
appeared for our fakes, was lo. p. z6. 
as to his intire Perfon Ra- 

y>t ©gS <r«tpxo7ro/nSt;V 'Ik- 
Tildas Ji/^" 'ix^Vi K. T. A.- 

AiA miv >\g-)iwv To 0- 

tional ; as to the Body, as 
to the Word, and as to 
the Soul. 

N. B. Since Juftin before diflinaiy aflbr'd us, that 
he efteem'd Man made up of a sZyux.^ a \i/jxn and a 
■nnZim-^ a Body^zSoul^ and a Sprit ^ and that Tarsia 
TTJcuTa o-6o3mo-£Tou, thofe three are capable of Salvation ; 
And fince he as dillindly here aflures us that our Sa- 
viour's intire andcompleat Perfon was made up of 
only a ow^a, a Nj-t^xw, and the Ao')/©^, Body^ and Soul^ 
and the Word it felt^ It fcems very plain, that 
he had no Notion of a humane rational Soul ia 
our Saviour, diflinft from that K6y<^ ^ the In- 
trodudtion of which, after Jujlin's time, has ever 
fince intirely perplex'd that wonderful Myllery 
of the Incarnation, and rendred no fmall part of 
the New Teftament, and of the firft Writers un- 
intelligible .• Nay, prevented our due Praifes and 


^Sa An Account of the 

Ackaowledgracnts to the Divine Word himfelf, 
at leaft on any rational and accountable Foun- 
dation, for that amazing Condefcenfico and 
Huaiiliation of his for our Redemption and 

Fragta. A/a t»to r h.'oy>v kS'i- 

Spicileg. ^ 1^ auuttTt o^we^S, "iva 
p. I7Z. ~ „ . r. " , 

De Refar- "^Oy 'po/t^&- vioi o 

VId. "Ot/ "^ %v )^ h raijji) 

Dialog. 7.* .i^ptfTiitf, cfei Ttf ap- 

TVyph. p. '^ "" ^?'^'^^''' "^''''' ^ 

2^5 297. M/t^67^?©" X6t?P? OT/WC «f 

TdjovTw; «f suJto;, <// »« 
;i^ sa9»Tc? yi)fiviy k- t. A. 

et\n3w( TaMcTio;' 'J?</i3^. 

Melito ^^ <»A»3tf ;^ a/paym^v 

pag. 2i» '"Wf '4'y;iC"^ '"^'^^ ^ '^ ^*'* 

Therefore was it necef- 
fary that the Word fhould 
be in a Body, that he 
might deliver us from that 
Death which our corrup- 
tible Nature was liable 

Where the Son, the 
Word was, when he came 
to us, bearing Flefli about 
him. See Dial, cum Try^b. 
p. 295, 297. 

That in this Prophefie 
therefore there is a Pre- 
didkion concerning that 
Bread which our Savioor 
delivered to us, to do this, 
in remembrance of his In- 
carnation ^ which was for 
the fake of thofe that be- 
lieved in him, for whofe 
fake he alfo became paf- 
fible, &c. 

That the firft-born of 
every thing that was made 
was really Incarnate, and 
became a child by the 
Virgin's Womb. See p. 


That he had really, and 
not only in appearance 4 
Soul and a Body, whicl^ 

Primitive Faith. 28j[ 

^96y7r'm< (putnui cLv- are parts of our Humane 

^f«T©- TiA^O- — Tojij- Nature,— — fully prov'd 
tS MXfvii/Shjj h oa^Kt his Divinity conceard ia . 
^'oTniu i<^»MV' •• ' the Flefli,> a perfeft 

ptr'9-f«T©- TeAfl©-, K' T.^. Man. 

N.B. liMelit el's Book '^ 4yA ^ cto^-ctlQ-, )y voU^ 
of the Soul^ and Body, and Mind^ already mentionM 
were ftill extant, this Quotation out of him, cora- 
par'd therewith, would be, in all probability, as 
full and decretory as thofe of Ignatius, and Juflin 
before. Nor is it very much inferior ftill. For 
iince we have all the reafon in the World to be- 
lieve, that Melito did as certainly efteem Man made 
np of three parts, as the refl: of his Contempora- 
ries, or as Jufiin himfelf j 'tis very plain from this 
noble Fragment, that he efteem'd that perfed and 
compleat Humane Nature^ which our Saviour af- 
fum'd to include no more than two of thofe parts, 
the ^^X" and the <^»/'-«, the Soul^ and the Body, ex- 
aQly according to 'Ju^in alfo. So that 'tis ftill 
more plain how pernicious a miftake has been 
long made in this important Article of the Incar- 
nation, and how highly neceflary it is to corred 
it ; and inftead of the groundlefs Notion of a 
humane rational Soul, to own, with Melito and the 
Ancients, no other than that wonderful Kzxfv^,- 
fjSplw \v a-a^Kt ^oTT/Tw, Divinity concealed in Flejh^ 
which was the proper and incftimable price of the 
Redemption of Mankind. 

KcTi'cTj^fja^Qjsf, yT^^i- Altho' God took aBo-^^j^^^^ 
tiM oim'0(Aitif kaC^. dy, according to the Di- Lfgat'A^ 

vine Difpenfation. i7.p.'7*S'. 

ToZtoi vth 06OU, TOW That he was the Son of iren. L. I. 
Tov (jLovo-pn, TKroc Tmv God ; that he was the on-C i.§ 19, 
T^v mnTlj), rovTii- AV' ly begotten ^ that he wasP'"4'» 


f). 20. p, M*S<7S Vv dvonTQi^ on 
^(S^* Tou Oiov. et ^y^ 

\9(/ " « 5^ x6^©-, r 
imTtliy y^TuCai, ojjt'oS 
6CT AVACai, rk {^oya 

T^ Tia^of c'jJhKt^, <yapm- 
Zsui varsf tcvd-fuTrnv, » 

lySkaJhi ^ h.oy>v ifXTnTvii' 

^C-ft'fwJ ■4w;;^<>wr, c^ TO? 0'- 

tx 701; ^j^ow, xj* T 'Acf^l^, » 
•f Ao;ji>i' Toy ©sou e/w^yu- 

, «/ « 'WpjfHJ. K, T. A. 

^/? Account of the 

the Maker of all things ; 
that he was made Flefh, 
and dwelt among us. 

Learn therefore, O yoa 
foolifli Perfons, that 'tis 
Jefus who fuffered for us, 
who dwelt among us. This 
very Perfon is the Word 
of God. For if any other 
of the (t/£oMi were made 
Flefh for our Salvation, 
the Apoftle would have 
fpoken of another Perfon. 
But if the Word who is 
deriv'd from the Father, 
who defcended, is the fame 
that afcended, the only 
begotten Son of the only 
God, when he was incar- 
nate for Men, according 
to his Father's good plea- 
fure, he did not difcourfc 
concerning any other Per- 
fon, much lefs concerning 
the Ogdoa/s^ but concerninyg 
the Lord Jefus Chrilp 
For according to them the 
Word was not primarily 
made Flefh. But they fay, 
that the Saviour put on 
an animal Body, which 
was framed from the Dif- 
penfation by an ineffable 
Providence, in order to 
his being vifible and tan- 
gible. Now the Flefh is 
that original Formation 
from the Dull, which was 

Trimithe Faith, 


in the Cafe of A^am made by God, which Jot?? de- 
clared the Word of God was truly made, ^c. 
See C. 2. p. 45. 

And he made his Sal- L. lire. 

Et falutare fmm^ id 
efi yerhum fuum vi/i- 
bile effecit omni fieri 
carni, incamatum & 
ipfunt^ ut in omnihm 
manifefim fieret Rtx 

Matthaui autem Ma- 
£0S^ ait^ dedu£ios^ a 
JieUa^ad Emmanuel^per 
ea qua ohtukrunt mu- 
nera ojlertdijje quvs erat 
qui adorahatur^Jufyrrham 
quidem^ quod ipfe trat 
qui pro mortali humano 
genere moreretur, & fe* 
peliretur • aurum vero 
quoniam Rex^ cujus 
Regni finis non eft 5, 
& tnanifefiatus eis qui 
non quarebant eum.Ad- 
huc ait in Baptifmate 
Matthaus, Aperti funt 
ei coeli, & vidit fpi- 
ritum Dei, quafi co- 
lumbam, venientem 
fuper eiim ; & ecce 
vox de cosloj dicens. 
Hie elt filius rceus 
dUeftus, in quo mihi 
bene complacui. Non 
tnim Chrijlus tunc de- 
fcendit in Jefum^ ne- 
fie alius quidem Chri^ 

vation, that is, his Word, 9* P- 213- 
to become vifible to all- 
Flefli, by its Incarnation, 
that fo on all Accounts 
thek King might be made 
manifeft:. See C. 11. p. 
215, 2\6. 219. 

But Matthew fays, thatc. 10. p. 
the Wife Men that wereiis* 
guided by the Star to 
Emmanuel did declare by 
thofe GifES which they of- 
fered who it was whom 
they ador'd. Since there 
was Myrrh, becaufe he was 
the Perfon who was to die, 
and be buried for the mor- 
tal Race of Mankind. Gold, 
becaufe he was a King, 
of whofe Kingdom there 
is no end. E-^e was alfo 
made manifeft to thofe 
who fought him not. Be- 
iides, Matthew fays of his 
Baptifm, The Heavens 
were open'dunto him, and 
he faw the Spirit of God 
as a Dove coming upon 
him. And behold a Voice 
from Heaven, faying, This 
is my beloved Son, ia 
whom I am well pleafed. 
For Chrift did not then 
defcend upon Jefus. Nor 


2^6 , An Account of the 

fius^ alius veYo Jefus\ is Chrifi: one Perfon, and 

fed ^ ' " 


fed f^erbum Dei^ qui 

Sdvator omnium, 

y dominator ceeli ac 

terra^ qui ifl Jefus^ — 

'qui & ajfumpfit car 

Jefus another ^ but 'tis 
the Word of God, who 
is the Saviour of all 
Men, and the Lord of 
Heaven and Earth, who 

r»em^ &'"un^tts eft a is Jefus ;• who alfo 

Patre fpritu, took Flefh, and was a- 

nointed by the Father with 
the Spirit. 

The only begotten 
Word, who was ever pre- 
fent with Mankind, be-» 
ing united and intimately 
joln'd to his own For- 
mation, according to the 
good pleafure of the Fa- 
ther ^ and was made Flefh, 
he is Jefus Chrift our 
Lord, who alfo fufFered 
for us. See C. 19. p. 344.. 
C. 20. p. 248. 

C. 18. p. f^erhum Vnigenkus^ 
24 J, 24*' qui femper humano ge- 
neri adeft-, unitus & 
confparfus fm plafma- 
ti^ fecmdum placitum 
Fatrii^ & caro fadus^ 
ipfe ejl Jefus Chrijlus 
JDomims nofter, qui 6* 
p^lfus eft pro nobis. 

N. B. That we may fee how exactly Irenaui 
look'd upon the Koy(^, or Word^ as fupplying 
the place of the rational Soul, take Dr. Grabe\ 
Note upon the Word Corlfparfus, 

Grace Trec^u^/uei©-', Confparftis,'} la the GreeJt^ 

uti conjicio^ commix- as I conjecture, it was 

tus id eft intime uni- Trtcpu^Mtv©-', mixed, that 

tus :, qmmodo Plutarcho is, intimately united ^ as 

in Romiilo dicitur Ta- in Plutarcys Life of Ro- 

(pv^^^m sLixx.Ti -^yji. wulus we meet with this 

Expreflion, Tn^ju^^utvn (5"<£- 

^10:77 -^y^. The Soul is 

intimately united to the 


Primitive Faith. 287 

Filius Dei Hominis The Son of God was p. 140, 

Films fa&us^ ut per eum 
adoptionem percipiamusj 
prtante homine^ & ca~ 
pietite^ & compkSente 
Filium Dei. 
Tavja hiyi indubitate 

Jtdpiaiv TO? yo^o^, dhX' 

T 0g8, ^ "^^(i^yjat T 
*;'9fft)77T3(/ 7?f ili QioV AVO- 

ttvmv crapicu^p]/ Koyo tS 
©£». «V T»70 7^ a63/(^ 

i^fi */, Filius Homi- 
nis faBus eft^ ut homo 
commixtus F'erbo Dei^ 
& adoptionem percipi- 
€nt^ fiat Filius Dei. 

hiyivlii avTvy m<fiv «ah- 
^iveu Ik -ffif Tmp^'vH, 'ivA 

T iixoiovfJA. Si enim ille 
quidem de terra, & 
manu, (t artificio Dei 
plafmationem ^ fub- 
ftantiam habuit. Hie 
autem non mantt & 
artificio Dei^ jam non 
firvavit fimilitudinem 

made the Son of Man, that 
we may receive Adoption 
through him ; the Man car- 
rying, and containing, and 
including the Son of God. r ,, n 

Without doubt he fays 249 
thefe things to thofe who 
do not receive the gift of 
Adoption, but difhonour 
the Incarnation of the pure 
Generation of the Word 
of God ; and deprive Man 
of his return unto God ; 
and are ungrateful to the 
Word of God, who was 
Incarnate for tbera. For 
to this end the U^ord was 
made Man, and the Son of 
God the Son of Man, that 
Man being intimately u- 
nited to the Word of God 
and receiving the Adopti- 
on may become the Son of 

They alfo are greatly C 52. p, 
miftaken, who fay that he *^°* 
took nothing from the 
Virgin, that they may re- 
jea the Inheritance of the 
Flelh, and call: away the 
Similitude. For if Man 
had his Formation and 
Subllance from the Earth, 
by the Hand and Skill of 
God, but Jefus had not his 
from the Hand and Skill of 
Godj he does not thf,n 


An Account of the 

Uominis^ qui fadtus eft 
fecundum imaginem 
ipfius & fimilitudi- 
nem, (^ tnconflans at- 
tificium videhituf^ non 
habens circa quod ojien- 
dat fapentiam fuam. 
Hoc autem dicere eft 
& putative appamjfe 
eum^ & tanquam Ho- 
tninem cum non ejjet 
Homo^ & faUumeum^ 
Bomineu'^ nihil ajfu- 
fmitem de Homine. Si 
enim non acccpit ab Ho* 
mine fubjiantiam car- 
vuy neque Hotnofa^us 
cft^ neque Filius Ho- 
minis'^ & ft hoc non 
faBus eft, quod nos era- 
miis^ non magnum fa- 
eiebat quod pA(fm eft 
& fuftinuit. Nos au- 
tem quoniam corpus fu- 
mus de terra acceptum, 
'0- anima^ accipiens a 
Deo Spiritum, emnis 
^ulcunque confitehitur. 
Hoc itaque fa&um eft 
Verbum Dei , fuum 
^Ujma in femetipfum 
recApitulans, & propter 
hoc Filium Hominii fe 

confitetur... 'E^re? 

«fe«j-ffTi )c\ »j «< r HcteidM 
tLV7y. yJ.bvS'Q-. 77 >^ J^ «j 

preferve the Similitude of 
a Man, who was made af- 
ter his Image and Like- 
nefs -J and that Divine Skill 
will be irregular ^ as not 
having whereon to fhew 
its Wifdora. This is in 
efFeft to fay, that he ex- 
hibited himfelf but in Ap- 
pearance- and as a Man, 
when he was not a Man j 
and that he was made Man 
without taking any thing 
of Man. For if he did not 
receive from Man the Sub- 
ftance of Flefh, he was not 
made Man, or the Son of 
Man : And if he did not 
become what we were, 'tis 
no great Matter that he 
fufFered and endured. Now 
that we confift of a Body 
taken from the Earth, and 
a Soul which receives a 
Spirit from God, every 
one will readily confefs. 
The Word of God there- 
fore became this, fura- 
ming up his Formation 
in himfelf: And for this 
Caufe does he own him- 
felf to be the Son of Man. 
otherwife his Defcent into 
Mary was needlefs. For 
why did he defcend into 
her, if he was not to take 
any thing from her? And 
farther, if he took no- 

'Primitive Faith, 

iV 76 ft jM/HcTsV tihntpi 7m^ 
TVi Mrteictf, i/t avreii am 

T^pui, Ji uv 7^ anro yni 

\J'txv r^^^iiv. »<^' o^p 'luJ^ym 
Vili, fxa^ni cujjv, -wet 

Ki Tnel «4UTa, }^ COT TO A\- 

KfV(Xiv cm T? Acif^tf'pu * 

f^l©-' scT' ct;' «p>7;t^ 77, 

x/' ^)f yvyeirni avT^ 'f 
'jKiv^.i \^\>Aiy cuua. /^ 
u JJy? • 7oSj-nt y6 7!V.v]u. 
cv{yCo\ff oapjcof, '? o/tto 
yni d^nix/uSpnf, hv «V av- 
TiV avAKupA^euuxyajo, t^ 


*0/ w Oil TO> -mf^pis 

thing from Mary , he 
would not have admitted 
th;}t Food which was took 
from the Earth, by which 
that Body which is taken 
from the Earth is nourifh- 
ed. Nor would he, when, 
like Alofes and Elias he 
had failed Forty Days, 
have been Hungry, while 
his Body fought for its 
proper Food. Nor would 
John his Difciple, when he 
wrote about him, have 
f^id, But Jefus being wea- 
ried with his Journey fat 
down. Nor would D.jwJ 
have thus fpokea of hini 
before- hand • And they 
added to the pain of my 
Wounds : Nor would he 
have wept for Laz^anis : 
Nor would he have fweac 
great D'ops of Blood : 
Nor would he have faid,- 
My Soul is exceeding Sor- 
rowful: Nor would Blood 
and Water have come out 
of his pierced Side : For 
all thefe are figns of FleQi, 
which was taken from th-^ 
Earth, which he furam'd 
up in himfelf, faving his 
own Workmanfnjp. See L. 
IV. C. 37. p. 331, 336. 

They who preached E'|r;iv, c. 
manuel to be born of a66. p 36^; 
Virgin, did declare there- 

2^0 An Account of the 

Qiumiam f'erhutn cam 
eric^ & Filius Dei Ft- 
lilts Homims : (purus 
puram apcritns vvlvarr^ 
earn qua regtmrat Ho- 
mines in Dcum^ quam 
ipfe puram fecit : ) & 
hoc fa^ius quod & 
nos, Deus Fortis eft, 
& inenarrabile habet 

L.VC. 1. 
P- ?93. 

T» iJico nf 

til hv- 

;y Jill©- r '^')^v ^"^^ 
•7WU }]^i7ipsi>v 'Iv^Vf }y 

Q lUM cov c/A'Q^eoTr©- itpai^ 

PiTO a.V^pKTT©-', 875 HI' 
(J.'X 0i8* iTTil cc'ofl/loV TO 

tirviVjJ.ct o.mi'e^atA.iv 

Q on rb clvt'o 0^ JbKiiS'i 
hkyciv TTiippipcu, yj ysj^y 
In 77) J Hae'i-ds eiKmpU'cu , 

iclJj]ov dvetiu.if>u.\ffiuffJ]d. 

by the Union of the Word 
of God with hjs Work- 
rnanlhip. For th^vWord 
(hall be Flefh, and the Son 
of God the Son of Man, 
(That pure Being opening 
the pure Womb, even 
that which regenerates 
Men unto God ^ which 
Womb he alfo made pure) 
and he was made what we 
are. He is the Strong God ; 
and his Generation cannot 
be declared; 

TheLord therefore,when 
he had redeemed us with 
his ownBlood.and given his 
Soul for our Souls, and his 
own Flefti for our Flefh. 
— For thefe things were 
not done in Appearance 
only, but in Reality and 
Truth. For if when he 
was not a Man, he ap- 
pear'd to be a Man, nei- 
ther did he remain, what 
he truly was, the Spirit 
of God ; for a Spirit is 
invifible. Now I have de- 
monftrated that *tis the 
fame thing to fay, that he 
exhibited himfelf in Ap- 
pearance only, and to fay 
that he received nothing 
from Mary •, for he had not 
really Flelh and Blood by 
which he redeemed us, 
imlcfs he furam'd up the 

Primitive Faitl.\ 

m. Quemadmodum 

ab initio plafmationis 
nojiree in ^daniy ea 
<ju£fi4it a Deo irifpira- 
tio vita, unita plaf- 
tnati^ animavit homi- 
mtn^ & animal ratio- 
nabile ojlendit ^ /Ic in 

antiquie fubpantix plaf- 
ntationis ^d<e, viven- 
tem & perfeiium fecit 
hominem, accipientem 
^trfeUum Patrem. 

original Formation of y^- 
dam in tiimfelf. The ralen-, 
t'mians therefore are vain 
in their Opinions about 
this [Matter 5 while they 
firivc to take away the 
Life of the Fiefh. — For 
as in the Beginning of our 
Formation in Mam^ that 
fine rerbum Patrts^ & breath of Life which was 
Spiritm Dei, adunitm from God, being united 
to the Body Formed, 
did animate the Man, 
and made him a rational 
Creature ; So in the Con- 
cliifion did the Word of 
the Father, and the Spirit 
of God, when it was u- 
nited to the Ancient Sub- 
fiance whence Adam was 
formed, make him a living 
and perfed Man, receiv- 
ing the perfcut Father. See 
C. 2. p. 395 — 4C0. 

N. B. This, join'd to the other PaiTages of /- 
renaui, does plainly ftiew that the Aoy©-, or 
Word was in his Opinion inftead of the rational 
Soul in the Perfon of our Saviour. For To fays 
he here, that as the Soul infpir'd by God at firft 
into the Body of Adam^ who was already a Man, 
made him a Rational Creature, fo did the Ao>©-s 
or -orveu/uoc 0i9, the Word, or Spirit of God united 
to a Humane Body, made like that of Mam, r en- 
der our Lord a Compleat Man alfo : which will be 
farther particularly confirm'd by one more con- 
diiding Teftimony from the fame Author. 


U i 


292 Arl Account of the 

Fragm, "flinrse >^ »' nCm\<; m- Por as the Ark was o- 

P-468. yjuazo'j^iiiGu>^t'>y'i^i)?j^v vetlaicj within and with- 

'/fvffia K^Spctpa nv, ovjw out with pure Gold ^ fo 

xj 70 -i^ xetrs araf^ ;(pt,d«- was thc Body of Chrilt 

e?V «i/ ^SiavyU' 'i-my^v Puie and Splendid ^adom'd 

^ r^ Aoyco Kc^^a^^o!', within with the Word, 

'i^&>^u t^-:rvJj'(ju(,v<(>fH- and prelcrv'd without by 

fi/Jfjov 'ivA 'J^ rtV?)0T*.- the Spirit^ that the fplen- 

fcov ro i3fe<9:o/if r (pvj^tov dor of the Natures might 

m^S'ei-xpyj. be deniionft-rated by both 
thofe Ornaments. 

N. B. When afcer fome time the dillindion of 
Man into three parts began to wear out of the 
Church, and we were fuppos'd to be made up 
of only aSoj^/and a Body^ Novatian^ or the Author 
now p;airmg under his Name, then gives us an 
Account of the Catholick Dodtrine in this Mat- 
ter- and is moll full and plain, that the K6y@^ 
afTunrd only a humane Body^ as is evident from 
many of his Expreflions in his excellent Book, which 
deferves every honeft Enquirer's careful perufal on 
this Occafion. See particularly Chap. 20. p. 749. 

N. B. If any one deHre to know when the 
common Notion of a humane rational Soul in our 
Saviour came fiilt into the Church, 1 anfwer, that 
the firfl Author that I can trace it in is but a very 
forry one, Theodotus the old Heretick menti- 
on'd by Ignatius himfelf ; and whofe Notions 
are known from his Eaflt^m Do[irine^ after the 
Worl:s of Clen^em Mexandrinus^ towards the be- 
ginning of the fecond Century. Take this Doftrine 
Hiftor. in tiiC- Words of car moft Learned Dr. Cave. 
Liter.irPt. chr'ijlum a primo Ycrum primipio imaYnatum fuijfe 
:-t»- 54* [^docuu(] K6y<^ enhn Trveu^ua:, tanqmm vehkulum^ 
fr,r.pcr ad fuijfe ^ cumque in terras defcenderet his ad- 
jmttafiuJJs \joxiV.' ;^ (JCoy^a^ ut co modo hmnanis ccul'vs 


Primitive Faith, 29^ 

wjibilis redderetur. He taught. That Chrijl was in- 
caYYiate from the beginning of the iVorld, bccaufe a Spi- 
rit v?as always joined to the Word, as a Vehicle • and 
that vphen he defcended on the Earthy a Soul and a 
Body were added to them^ that fo he might be imde 
vifible to the Eyes of Men. But as this was but an 
obfcure Notion, and broach'd by one of the an- 
cient Hereticks j fo it could not prev.'-ail mnch in 
the Church by his means. Tertuliian foon afi:er 
began to confound the Spirit and Soul in Man ^ and De Anima 
tho' he plainly fuppofesthey in ftridnefs were, and^- «' p- 
had hitherto been efleem'd different^ and fee ms tOp'riif^ 
own, that bethought oar Saviour hid no ration li d^rlfl-i C 
Soul, dlftind from his Divine Nature ; yet byu.p^aj, 
beginning to confound thofe two parts, he plain- C. 18. p. 
ly made way for the modern Doftrine ; fince a373. c. 
Soul of one fort or other, was often afcrib'd ^^q'^[]''^' 
cur Saviour • and if the Soul and Spirit were ei-^^^^C.f?. 
ther the fame thing, or infe parable from one an-p.377.De 
otlier, the owning of the one v^rould readily in- Refurredt. 
troduce the belief of the other. After him Or/- C^mij, C 
gen^ when he was philofophizing about the ^^^'Va^^uI"^' 
exiftence of Humane Souls, does not exclude theQ 50. p.* 
Gonfideration of the like Soul in our Saviour ^662. 
but then avoids the common Difficnkie?, by fnp-Vid. Hue- 
poling it alTum'd into Heaven, and fwallowed up^"' ^'''K*^" 
in the Tvo'yj^-. Bun this being own'd barely as'^^"'^j^^'^' 
an uncertain philofophick Hypothefis, did notcontr. 
probably fpread far;* not at leafl as any point oif. L.I. 
of Faith: Accordingly in Novatian^ as we havep- 52, 54. 
already noted, we find no FootReps of tbisra-^5- 
tional humane Soul -^ but that, according to the 
primitive Dodrine, the Aoy^gp abundantly fup- 
ply'd its place in the Perfon of our Saviour. After 
Novatian we hear little of this Matter for fome 
time, till the days of jithanafnis ^ who before his 
Quarjels with the Jrians^ and that djui^^iix. ^ ocv- 
<3t)A-^w^, or bending to the other extreme^ v^hich thofe 
U 3 Difputes 

JO A An Account of the 

Difputes introduc'd, molt exaftly vetain'd the 
ancient Dodrine •, as is dearly feen in his fccond 
Oration againft: the Gentilci^ concerning the In- 
carnation. However, when ii aftervjard appeared, 
that the Arians^ among their other primitive fa- 
^'^^fj*^' ^^^ cred Truths, preferv'd a id indfted on this Do- 
,;J^'cv"p^^ (flrine, that alone was enough for its Condem- 
Arr. Ill 'nation after the middle of the fourth Century. 
p. 160. isiay, the ft ream ran fo high at that time, that 
one of the iearnedeft Perfons then in the Church, 
I mean Apolimrius, who had written againft even 
fome Opinions of the /irians^ yet retaining this 
^.. ^ ^ ancient Dodrine of theirs, was himfelf condemn'd 
Hilt tir ^o^ ^''^ Heretick •, and fo another branch of the 
Ft I. p. facred Dcpfttum of the truly Primitive Chriftian 
^01. Faith, after it had tolerably kept its Ground for 
three Centuries and an half, underwent the com- 
mon Fate of many others of the fame Nature, 
and became fJeretical with them alfo. Tho' I hope 
God's good Providence will foon fo correft and re- 
form his Church, that an honeft Man may venture 
to read the Scriptures, and the moft Primitive 
Writers, and freely to draw the original Dodrines 
of Chriftianity thence, without the odium of Here- 
tical Pravity : The dread of which has hitherto been 
too hard for aimoft all the lincereft enquirers into 
thefe Matters ; and difcourag'd the moft from fo 
much as attempting the Reftoration of that Faith^ 
Jud. V. 3. ^ijj^ij ^^j ^^^g delivered . to the Saints^ in the firft 
Age of the Gofpel. 

N. b: Upon the Corredion of this fatal Miftake, 
about a rational humane Soul of our Saviour, and 
its fufFering for us ^ whereas it was the divine 
Soul^ or A(f)/(5r', which was in him, and which fuf- 
telred alfo for us, as we fhall fee prefently, all 
the Texts of Scripture relating to the Incarna- 
tion and Redemption receive a new Luftre, and 


Primitive I'aiih. 2gr 

appear to be fo far from being dark, obfcnre and 

unintelligible, as they have been long to us, that 

they are clear and plain, perfpicuous and afFed- 

ing ^ and fliew that the greatnefs of this My fiery 

of Codlimfs at the Incarnation, was the Blefled Soa 

of God's real Condefccnfton^ and Love^ and Humilia- ^ J"^-^^^' 

tion^ and Sufftrings on our Account: Which in-* 

ftead of Metaphyseal Arguments and Diftindions 

require the higheft degree of Religious Wonder 

and Gratitude ^ that Cod has fo loved the World 

as thus to give his only begotten Son^ that all that believe John I|I. 

on him may not perifh^ but have everlajling Life, 1 6. 

N. B. A Soul or 4^;j^ is afcrib'd to God the 
Father himfelf, in the following Places. Lev. 
XXVI. I r. 30. I Sam. II. 35. Pfal XI. 5. Pr^v. 
VI. 1(5. Ifa. I. 14. XLIl. I. 'Jer. V. 9. 29. VI. 
8. IX. 9. XIV i9- XX^ll. 41. LI. 14. E^ek. 
XXIII. 18. Amos VI. 8. Matt. XII. 18. Heb. 
X. 38. See Matth. XVI. 26. with Luc. IX. 2$. 

N. B. '^M^ fignifies the Rational Soul in the 
Texts following. Matt. X. 28. 39. XVI. 25,2^. 
Mar. Vill. 35, 36, 37. Lhc. IX. 24. XII. 10. 
XVII. h3. Job. XII. 25. I Pet. iV. 19. 2 
Pet. II. 8, 14. 3 Jo^. V. 2. 

iV. ^. ntu^oc, uni^oi aY^''^ or neu/^<x GeS, The 
•^f/r/f, the //c/y 5/?/n>, or the Sfirit of (?o^ in feve- 
ral Texts and Teftimoaies fignifies the Aoyi^, or 
Divine Nature of our Saviour. Mar. II. 8. Luc. 
I. 35 ? Joh. VI. %6. 53. Rom. I. 3,4. I T/w. 
111. 15? Heb. IX. 14. I Pet. III. 18, 19, 20. Clem. 
Ep. If. §9, p. 187. Herm. Simil. V. §. 6. p. io5, 
IX. §. I . p. III. Barnah. §. 7. p. 21. /^wor. ad 
Smyrn. Salutat. Jujlin. Jpl. Tatian. §. 10. p. 25. 
Tbeoph. ad Autilyc. L. II. p. 88. Jren. L. V. C. i. 
P' 393) 394- TertuU, contra Prax. & contr. Marcion. 

u 4 Hin- 

296 An Account of the 

B'tppolyt. apud Theodorit. Dialog. I. Cyprian. De Idolor. 
Vamtat. Trad. IV. La^ant. L. IV. C. i2. See 
Sandius Intcrprctat. Paradox, in Luc. I. 35. 

N. B. During our Saviours Hate of Humiliation 
he Hood in need of, and was affifted by the Holy 
Spirit, and by the good Angels* M^tt. HI. i5. 
IV. r. II. Xil. 18, 28, 31, 32. Luc. I 35. Iir. 

22. IV. I. 14, 18. XXII. 43. Joh. I. 32. 33, 34. 
III. 34. M. I. 2. X. 38. ?hilip. II. 5, 7, 8. Heb. 
11. II. Jujl. Dialog, cum. Try ph. p. 314, 315. 

N. B. The ftate of cur Saviour's Exaltation is 
pwn'd by all. So many of the Texts relating to 
it do not come in our way elfewhere. But if 
any defire to confult them, they are thefe. Matt. 
XXVllI. 18, 19, 20. Luc. XXII. 2p, 30, 69. 
XXIV. 26. Job. XX. 21, <b'c. ja. II. 33. HI. 
13. 15. X. 42. Fom. VII I. 34. Eph. I. I p. — 

23. Philip. II. 9, 10, II. f^cb. II. 9. VII. 25. 28. 
VIIT. I. 2. Jam. II. I. I Pet. III. 22. Apoc. pajfm. 
See Hippolyt. De Jntichrifto apud Combcfis JuHar. 
Novifs. p. 28. 


'Primitive F.iith. 



Jefus Chrift, the Word, and Son of God, 
when he was ImarnAte^ was liable to Temp- 
tations in his Divine Nature ; and there- 
in fuffered for us ; as the rational Soul is 
tempted and fujfers in other Men, by its far- 
taking of the Temptations and Sufferings of 
the Body, 


Tloiy.euveiV r iKKhmuM 

THen was Jefus led Matt. IV. 
up of the Spirit in- «« 
to the Wildernefs, to be 
tempted of the Devil. See 
XXI. 37, 38, 39. ^^y» I. 
12. XII. <J, 7. LMi^. IV. I, 
(b'c. XX. 13, 14, 15. 

But ye have killed the Ad. III. 
Prince of Life. 15. * 

To feed the Church of xx. zg. 
the Lord, which he has 
purchas'd with his owa 

N. B. So this Text was ever read, 'till the 
Days of Athanafius^ when ^?j» Lord^ was changed 
to ©eS God. 

(MVy }^ iv Xexra 'I»(r»" 
«jc Af-my^v iyi\sv.n to 

For had they known it i Cor. il. 
they would not have cru-8. 
cified the Lord of Glory. 

Let this Mind be in you phiiip. 11. 

which was alfo in Chrift 5 8. 

Jefus ; who being in the 
form of God, did not af- 


Aff Account of the 

Colof. I. 
14, 15. 


11- 5?. TO. 

Tratv •)^o/^©- " )y o^ilfiei.' 

» T. A. 

c/b'|»K, 39 ;tf«e.W77y? 77;? VSTB- 

^ti(T}^ov TnnnadiSpQ- r 

iV w4"Ao7f, 

Top '0 ^t^yi-n vr^ iy 

ydi'm^ 'SttJ'ciTK. ^S^fijTS 3^ 
«<t/'TW Jf oV 7W Trdi'Tzt, }y 

<*^»^4<' d}a,yovnt, r ttpyji' 

fume to be equal to God, 
but made himfelf of no 
Reputation, and took upon 
him the form of a Servant, 
and was made in thelike- 
nefs of Men ^ and, being 
found in fafhion as a Man, 
he humbled himfelf, and 
became obedient unto 
Death, even the death of 
the Crofs, &c. 

In whom we have Re- 
demption through his 
Blood, the forgivenefs of 
Sins ^ who is the Image of 
the Invifible God, the 
firft-born of every Crea- 

Who being the bright- 
nefs of his Glory, and the 
exprefs Image of bisPer- 
fon,^ and upKolding all 
things by the Word of 
his Power, when he had 
by himfelf purged our 
Sins, fat down on the 
right hand of the Majelly 
on high. 

But we fee Jefus, who 
was made a little lower 
than the Angels, for the 
fuffcringof Death, crown- 
ed with Glory and Ho- 
nour ; that he, by the 
Grace of God, fhould talle 
Death for every Man. For 
it became him for whom 
are all things, and by 

Primitive Faith, 299 

yv 7M? eu>-n\eja4 Wwp M whom are all things, in 

"m^fMiTUv Tiheiu(Xeu. 

«f TO lAtfVjatQ^ 7»f «//«/»• 
J)jVA^ Toii rre^.^oiJ-mti 

fuaioTTiTa, ^eti ci[J.afTici;. 

Titeldi «;£?< <f J)wot,^oy 

y^vav, rsf^iaiv'iyys-i ' ^ 

bringing many Sons unto 
Glory, to make the Cap- 
tain of their Salvation per- 
feft through fufferings. 

Wherefore in all thingi^. »7. iS* 
it behoved him to be made 
like unto his Brethren, 
that he might be a mer- 
ciful and faithful High- 
Prieft, in things per- 
taining to God, to make 
Reconciliation for the Sins 
of the People. For in that 
he himfelf hath fuffercd, 
being tempted, he is able 
to fuccour them that are 

For we have not an IV. 15. 
High Prielt whicK cannot 
be touched with the feel- 
ing of our Infirmities- 
but was in all points 
tempted, like as we are, 
yet without Sin. 

Who in the days of his v. 7, 8. 
Flefli, when he had offer- 
ed up Prayers and Sup- 
plications, with ftrong 
Crying and Tears unto 
him that was able to favc 
him from Death • and 
was heard in that he fear- 
ed. Tho' he were a Son, 
yet learned he Obedience 
by the things that he fuf- 


iPct.1.19. 'A^^^a Tiixiw a'ifxav, &f 

An Account of the 

Apoc. I. 
17, 18. 


Totn. I. 
p. II. 

i-ji/oiduj ViXf'oi ' ;9 IcTs {«:' 
elfu «f rrfXr elavas r 02(0' 

ttOTOJ', i^ATTi^^A-Z, it) iafA.i- 

But with the precious 
Blood of Chrift, as of a 
Lamb without blemifli, 
and without fpot. See 
Jok III. t5. and i Job. 
III. i5. 

I am the firft, and the 
lafi: : I am he that liveth, 
and was dead, and behold 
I am alive for evermore, 
and have the Keys of the 
invifible World, and of 

Thefe things faith the 
firft, and thelaft; who was 
dead, and is alive. 

And how he humbled 
himfelf, and died, and lef- 
fened his Divinity. 

If therefore the Son of 
God, who is the Lord of 

2,y* ^'^°' (copTO? K, fsxfaf iTm^Hv, 'i- all, and fhall come to judge 
vet. H -TTKiiyh Avvd 'iuamivr hoch the quick and dead. 

)y ^-dJupu^U 57rc7i<^S70 o^i 
-nXiii avrd, 'a a.v i^ »«• 

V "'/r^ ''!' I' 

1%- ijj^yo-ftpfiy 9v(r<:y'. 

hath fufFcred, that his 
ftripes might revive us \ 
Let us believe that the 
Son of God could not 
have fufFered but for us. 
But being crucified, they 
gave him Vinegar and Gall 
to drink. Hear therefore 
how the Priefts of the 
Temple did foreOicw this 
al fo. The Lord, by his 
Command, which was writ- 
ten, declared, that whofo- 
eyer did not faft the ap- 
pointed fall, he fhould die 

Primuive Faith, 

the Death •, becaufe he alfo was himfelf one day 
to offer up the VelTd of the Spirit a Sacrifice for 
our Sins. 

'El %v weiQ' T i^- 

^«I'g tft i'(Mi. K T. A. 


Ktfi 077 <rvy;;^p»ffi ©£« 
X. T A. 

'EvSiMiTiV UVTef yVtt- 

fj^Q- linrofyj, o&ioi \o- 
y©-, a}<u.7niToi vtof, 
'afuriloKQ- mirnf K^ianoi. 
- ■ }^ yly)ViV Iv f/.ri'Sa, 
vapd-ivv /iarrKctaytov 7JUV- 

(TOfxcd^.i uaofK©-, a.- 

He permitted him to die,Con{lifuf. 
who by Nature could not Apoftol. 
fuffer ; his beloved Son, LUC. 
God the Word, the An-^^' P''34- 
gel of his great Council. 

If therefore the LordL III.C 
of Heaven and Earth un-'J*P' 
derwent all his Sufferings ^^^' ^'°- 
for us, &c. 

And that by the per-L. viir. 
miffion of God, he who^^ •• p- 
was God the Woid en- ^^^• 
dured the Crofs, and de- 
fpifed the Shame, and that 
he died, &c. 

He was pleafed, by thy c 1 1. p. 
good Will, to become Man, 402. 
who was Man's Creator ; 
to be under the Laws, 
who was the Legifiator ^ 
to be a Sacrifice, who was 
an High-Priell ;, to be a 
Sheep, who was the Shep- 
herd ', and he appeafed 
thee, his God and Father, 
and reconciled thee to the 
World, and freed all Men 
from the Wrath to come • 
and was made of a Virgin, 
and was in Flefh ^ being 
God the Word, the be- 
loved Son, the firft-boin 
of the whole Creation. — 
He was in ihe Womb ot 
a Virgin, who fcrnei nil 


Xfirtliy jy KATUKft^U 6 

An Account of the 
)ni )9 TTOTK Mankind that are born in- 

fgnat. ad 'ErtTfi-^T^ fioi (^/xidlw 
Rom. § 6. i?) mi^iii Xe^rs t» 0€» /^». 
p. 7(J. 
Ad Poly- nqcr</^o;j5i Xe/scj' t- wa^ 

carp. §. 3. '■^ ®^»' "^ *xe^''<"' ^ xe^'- 

p. 95. yo) ' Toc a^'o^QP 7« ®tV^ 0- 
£9!T0? \v aofKi ; to;' et-^H- 
^(Lftfjov it) dpa/p^y ui ^ffu- 

to the World : He took 
Flefh, who was without 
Flefh / He who was be- 
gotten before time, was 

born in time : He 

was partaker of Meat, and 
Drink, and Sleep, who 
nourifties all that Hand in 
need of Food.-And he that 
v/as the Judge, was judged 5 
and he that was the Savi- 
our, was condemned ; he 
that was impaffible, was 
nailed to the Grofs \ and 
he who was by Nature 
immortal, died ^ and he 
that is the giver of Life, 
was buried. 

Permit me to imitate 
the Paffion of Chrift, my 

Wait for Chrifl, the 
Son of God ^ for hira 
that was before time, but 
appeared in time ^ him 
that was by Nature in- 
vifible, but became vifible 
in the Flelh ^ him that 
was impalpable, and could 
not be touch'd, as incor- 
poreal, but could be touch- 
ed, and was palpable in 
the Body ^ him that was 
impaffible, as being God^ 
but became paffible for 
our fakes, as being Man - 

Primitive Faith* 

him that endured Affli6\ion all manner of ways 
for our fakes. 


a«^oj ^vhiui* K' T. A. 

feo^Ui '^TtQici, jyo-vd-pu- 
tO", ;^ rcwpB/vV©", J^ 

Kctjei ^ T» OVOfMJQ- 
CtVT^ Tujn T? J/fc T» 0s»j 
fy CBfjajojUit 7ni<rtii kIic^uS, 

Tho' I fhould not de-j^ft Dlalo 
monllrate that he pre- cum 
exilted, and that he wasTryph. 
content to be born a Man P- ^^7- 
of like HQiTions with us, 
of the Virgin, and having 
our Flefh, according to 
the will of the Father, 

How he that was feen p. 279, 
to Abraham as a God, be- ^80. 
ing alfo the Miniller of 
that God, who was the 
Maker of the Univerfe, 
when he was born a Man 
by the Virgin, became, as 
thou faidft, of like Pafllons 
with all Men. 

Concerning that Bread p. 295, 
which our Chrift deliver- 297* 
ed to us, to do in remem- 
brance that he was incar- 
nate, for the fake 6f thofe 
that believe on him ; for 
whofe fake alfo he be- 
came liable to fufrering,6*c. 

' -—-He it is who was 

crucified, who by our prea- 
ching is declar'd to be 
_God, and Man, and cru- 
cified and dying. 

Againfthis Name, whop. 3,^. 
is the Son of God, and the 
firfl-born of every Crea- 
ture, and who was born by 
the Virgin , and was made 




K. T. A. 

A Account of the 

;^ Tcujpud-ivlQ-, 

"Ov "iS'^coi USB. d-^[x- 
Cot ;t5trsx«7^> ^^''^^ ^?(?' 

•S-'sTW, « JiuJoLTovJ TO Tra- 
liieiov 7^T0y Ivyo^-a <t Kop- 

o^v o^olaf, }y loiKVias 

«f r Ko/A.tcti'* 077WJ ei'cUy- 

//V OT/ T«t]Hp T kaJJTV 
OT/ lyMv'B-y 78 0Sa U/&$ 

^V, KK dvnhffixCJivzjo r 

p. 30. 

K>Ipt;%-S-?cra cTi etUTWI' 

Ta^oilrt Ao^.oJ'. 

'Ejl M >C, T» 7rU'3-«f, Tfc- 

P- J43- 

TTOvSt cTi etuVS 0«O« Ttf 


'0 ©?b? TTiTWl'^V \SZV 

A^ta.i 'IcJ-£,a«Ai7/<r©-. Mc- 

lito. Grabe Not. in Bull. 

p. 86. 

Ircn. L. I. 

KcM </)a TJ Ao^©- tS 

C 4* p- 

©sS" oa'p^ £'>?J«7o, «J i'TTO.. 


^v, ov;^e<r«>'. 

a Man, liable to fufFerings, 
and was crucified. See 
p. 325. 

Becaufe fweat, as it were 
greac drops, poured down 
when he prayed, and faid. 
If it be pofiible let this 
Cup pafs from me : On 
account that his Heart 
was in a trembling Condi- 
tion, and his Bones in like 
manner, and his Heart, in 
his inward parts, liiseunto 
melting Wax; that we may 
thence underfland that his 
Father was willing that 
his own Son fhould really 
endure fuch fufFerings for 
oar fake, tlwt we might 
not fay that he himfelf, 
the Son of God, did not 
partake of thofe Accidents 
which befel him. 

By them was preached 
the fuftering Word. 

Wherein he takes no- 
tice of that Paflion which 
God fuffered by God him- 

God fuffered by an Ifradi- 
tifh hand. 

To acknowledge with 
thankfulnefs why it was 
that the Son of God was 
made Flefb. 


Primitive Faitk 


[^CcrinthHs docuitj'] 
In fine revolafje itemm 
Chrijlum de Jefit^ & 
yefum paffum ejfe, & 
reJUrrexijJe ^ Chrijlum 
autem impajftblem per- 
feverajje , exijlentem 

Secundum am cm nul- 
lam fsntentiam hareti' 
corum verhum DeiCaro 
faffum eft. Si enim 
regular ipforum omni- 
um^ perfcrutetur^ in- 
venicty quoniam fine 
carne & impalfibilis ab 
omnibus ilivs inducitur 
Dei rerbum^ & qui eft 
in fiiperioribus Chriftus, 

• ^ autem Je- 

fum feparant a Chrifto, 
& impa(fibilem pcrftvC' 
rajfe Chriftum^ pafum 
vero Jefum dicunt, id 
^uod fecundum Mar- 
cum eft prafaentes E- 
vangelium^ cum amore 
veritatis kgentes iliud^ 
corrigi poffunt. 

>\9V '^ Tsv )y 

K. r. A. d>hA tIv Oiov ToS 
Qti )y Siv^puTi^'/ yiytv'ojtt )^ 

[Cerinthm taught,] That c zr, p. 
Chrifl; at kit flew away 'o^. 
from Jefus, and that Jefus 
fofFered, and rofe again, 
but that Chrill contmiied 
impaffible, as being fpi- 

But indeed none of the L. ill. c 
Opinions of the Hereticksp* '29> 
allow that the Word of"o. 
God was made Flefh ^ for 
if one makes exadt enquiry 
into all their Rules of 
Faith, he will difcover that 
the Word of God, and 
that Chrift:, who is a- 
bove, is introduc'd by 
them all, as without Flefh, 
and impalfible.— But for 
thofe who feparate Jefus 
from ChriftjOnd affirm that 
Chrifl continued impaf- 
fible, but that Jefus fuf- 
fered ^ if they read that 
Gofpel which was written 
by Mark^ with the love of 
Truth, which themfelves 
receive, they may thence 
corred their Errors. 

Not one Chrift whoC. 22. p. 
fufl^cred, and rofe agjin-'''25> -i^i 
and another that flew a- '^'* 
way, and continued impaf- 
fible, v>ir. — But the Son 
of God who was alfo 
made Man, and fufFer- 




An Account of the 

Non ergo alterum Fi' The Gofpel therefore 
knows no other Son of 
Man, but bim who was of 
Mary J who did alfo fuf- 
fcr. Nor does it know 
a Chrift who flew away 
from jefus before his Paf- 
(ion, but it knows Je&s 
Chriflr, who was born, and 
was the Son of God ; and 
who after IvisPaflion rofe 
again. — Forefeeing thefe 
bUfphemous Rules, which 
divide our Lord, fo far as 
is poflible, and fay he is 
made up of two Subftan- 
ces. — -^But becaufe all 
the foremention'd Here- 
ticks, akho' in Word they 
do indeed confefs one Je- 
fus Chrift, expofe them- 
felves to derifion, while 


C. iS. p. 

*4', ^^T-ilium Hommii novit e 
^^^' vangeVmm^ nift hunc 
qui ex Maria^ qui & 
pijfui eft. Sed neque 
Chrijlum avoUntem an- 
te pajfionem ah jefu, 
fed hwc qui natus eft 
Jefum Chrift um novit 
Dei Filium^ & eundem 
hum pajfum refurrexif' 
fe. I frovidem 

has hlafphemtvi regular ^ 
qua dividuntDomintim^ 
quanum ex ipfts atti' 
mt^ ex altera & al- 
tera fuhjiantia dicentes 
turn faCium. ■ 
Quia autem omnes qui 
pradidi funt^ etft lin- 
gua quidem confitentur 
unum jefum Chri- 

ftum, femetipfas deri- ,they think one thing and 
dent-^ aliudquidemfen- fay another. They de- 
clare that this our Chrift 

tienteSy aliud veto di- 

cmtas. . al erum 

q'iideni pajfum & na- 
tum^ hunc ejfe Chriflwn 
annundant^ & c(Je al- 
terum eorum deniiurgi 
autem, qui ftt ex difpo- 
fitione :, vel cum qui fit 
ex Jofepb^ quemque pof- 
fibikm a^gumtntantur ^ 
alte'Um I'cro eorum ah 
' invifihilihus & inenaT' 
rabilibus. defcendiffe ^ 
quern & invifib'tkm^ 

fufFered, and was born, but 
that there is another which 
is derived from the Crea- 
tor, who is from the Oe- 
conomy ; or that there is 
one deriv'd from Jof(ph^ 
whom alfo they allow in 
their reafoning to be li- 
able to fuffeiings ^ but 
that the other dcfcended 
from invifible and inef- 
fable Places 'j whom alfo 
they affirm to be Invifiblc, 

Primuive Faith. 


& incomprehenfibikm^ 
& impajfibikm ejfe con- 
firmant : Errantes a 
Veritate, eo quod abfi- 
fiat eorum fententia (?b 
eo qui eft vere Deus ; 
nefcientes qmniam hu- 
}us Ferbam un'tgenitus^ 
qui femper humano ge- 
fieri adeft^ uniUa & 
aonfparfus fuo plafmati^ 
fecundum placitum Pa- 
tris^ & Carofa^us^ ipfe 
efi Jefus Cbrijtus Do- 
minus mjler^ qui & 

pajfus efi pro nobis. 

Jn omnibus atitem eft 
& homo plafmatie Dei-^ 
^ hominem ergo in /<?- 
metipfum recapitulans^ 
eft invifibilii i/iftbills fa- 
aus^ & incomprehenfi- 
bilK faBus comprehenji^ 
bilis^ & impafjibilis paf- 
fibilis^& ferbum homo-^ 
cum fit ipfe falvator 
torum quifalvantur^ 6* 
dominus eorum qui fmt 
fab dominio^ & Dens 
eorum qu^e conftituta 
Junt, & unigenitus Pa- 
tris, & Cbriftus qui 
pradicatus efi^ & Fer- 
bum Dei Incamatus^ 
ctim advenijlet plenitudo 
temporis^ in quo F ilium 
Hominis oportebat fieri 
Filium Dei. Jgitur 

incomprehcnfibie, and ini- 
paffible. Thefe err from 
the Truth, becaufs their 
Dodrinc departs from 
him who is truly God : 
Not underflanding that 
the Word of this God, 
the only begotten, who 
is ever prefent with Hu- 
mane Nature, being united 
and mixed with his own 
Workmanfliip, accqrding 
to the good Will of the 
Father, and made Flefh, he 
is Jefus Chrift our Lord^ 
who aifo fuffered for us. — 
On all Accounts therefore 
he is Man, theWorkman- 
fhip of God ^ and on that 
Account he fummed up 
Mankind in himfelf, and 
he is one invifible who be- 
came vifiblcj one ineool- 
prehenfibie that was made 
coroprehennble ^ and ons 
impaflible who was oiade 
pafubie^ and the Word 
made Man : While he is 
the Saviour of thofe that 
are favcd, and the Lord 
of thoie thn.t. are under 
Dominion , and the God 
of thcfe things that are 
created, and the only be- 
gotten of the Father, and 
Chrift, who is preached,. 
and the Word of God, in- 
carnate, when that fulnefs 

^o8 An Account of the 

ommt extra difpofttio- of time was come where- 
in the Son of God was ta 
become the Son of Man. 
They therefore are out of 
the Difpenfation, who, un- 
der the pretence of Know- 
ledge, luppofe that Jefns 
is one Perfon, and Chrift 

another. Thefe arc 

the Difciples of Error, 
who outwardly appear to 
be Sheep, -but in- 
wardly are Wolves; their 

Opinion is deadly, 

parting and dividing the 
Son of God many ways : 
whom alfo the Lord fore- 
warned us to take care of. 
And John his Difciple ia 
the forecited Epiftle com- 
mands us to avoid them, 
faying, Many Deceivers are 
gone out into this World, 
who do not confefs that 
Jefus Chrift is come in 
the Flelh. Such an one is 
a Deceiver, and an Anti- 
chrift. Take heed of them, 
left ye lofe thofe things 
which ye have wrought. 
Again he fays in an E- 
piftle. Many falfe Prophets 
aic gone out into the 
World. By this know ye 
the Spirit of God ; every 
Spirit which confefleth 
that Jefus Chrift is come 
In the Fklh is of God. 

1 Joh 

nem fvtt qui fub oh" 
tentu agnitknis^ alterum 
qu'tdem Jefum intelli' 
gmt , alterum au- 

tcfn Chrlfium. Hi 

funt err or is difcipuli^ 
qui a forts quidem ovts^ 
intrinfecus ve- 
ro lupi : fen tent ia enim 
€ori*m bomicidialis ; — 
comminuens auttm & 
per multa dividem Ft- 
Hum Dei^ quos & Do- 
minui nobis caver e pra- 
dixit J & difapulus c 
jus Joannes in pr<zdtlia 
Epiftola fu^ere eos pra- 
cepit, dicem^ Multi fe- 
dudiores exierunt in 
hunc Mundum, qui 
non confitentur Jefum 
Chriftum in carne ve- 
nifle : hie eft fedudtor, 
& Antichriftus. Vi- 
dete eos, ne perdatis 
quod operati eftis. 
Et rurfns in Epiflola 
J Joh. IV.^^^ Mu'ti Pfeudopro- 
j, 2, J. phetse exierunt de fe- 
culo. In hoc cognof- 
citefpiritiim Dei^om- 
nis fpiritus qui con- 
fitctur Jefum Chri- 
ftum in carne veiiiffe 
ex Deo eft .- & omnis 
fpiritus qui folvit 
Jefum Chriftum non 

Primitive Faith, 


«ft ex Deo, fed ex 
Antichrifto eft. Hac 
autem ftmilia funt illi 
quod in Lvangelio di- 
Oum e/, Quoniam Ver- 
bumCaro faftum eft, 
& habitavit in nobis. 
Nefcit ergo eum qui e- 
volavit Chrijlum a Je- 
fu ^ yjeque eum novit 
falvatorem qui furfum 
ejl • quern impajjibilem 
ejje dicunt. Si enim 
alter quidem paffus ejl^ 
alter autem impa/Jibtlis 
manftt'^ & alter qui- 
dem natui eft, alter 
vero in eum qui natus 
eft defcenditj 6* rurfui 
reliquit eum^ non unus, 
fed duo monftrantHr. 
Quoniam autem unum 
eum & qui natus eft^ 
& qui pajfus eft Chri- 
ftum Jefum novit Apo- 
ftolus^iterum dicit^ An 
ignoratis quia quot- 
quot baptizati fumus 
in Chrifto Jefn, in 
morte ejus baptizati 
fqmus ? ut quemad- 
modum reiurrexit 
Chiiftus a moniiis, 
fie & nos in novitatc 
vitas ambulemus. Rur- 
fui autem fynificans 
Cbriftum pajfum, & 
ipfum efe\Filiufn X>d, 

And every Spirit which 
dilTolves jefus Chrift, is 
not of God, but of Anti- 
chrift. And thefe Expref- 
fions are like to that which 
is written in the Gofpel. 
For the Word was made 
Flefli, and dwelt among Joh. 1. 14. 
us. He therefore knew not 
of that Chrift which fiew 
away from Jefus ^ nor did 
he own that Saviour which 
was above, whom they af- 
firm to be impaffible. For 
if the one fuffered, and the 
other remained impaffible - 
the one was born, but the 
other defcended on him 
that was born, and after- 
ward left him, 'tis plain 
there were not one but 
two. But that the Apo- 
ftle knew of no more than 
one Chiift Jefus, who was 
born, and fuffered, he fays 
again. Know ye not that 
fo many of us as were bap- Ro»»* VI? 
tizcd in Chrift jefus were 5. 4- 
b-iptized in his Death ? 
That like as Chrift rofc 
again from the dead, fo 
we alfo ftiould walk in 
newnefs of Life. And a- 
gain, he lignifies that Chrift 
fuffered, and that it is he 
who is the Son of God, 
who died for us, and in 
Xht fulnefs of time redeem- 
X 3 qni 


An Accvmt of the 

C ip. p. 

qui pro nobis mrtuus efi, 
& fanguine fuo redemit 
nos^ in fr&ftnito tenj' 

pore^ &c. f/unc 

eundcm qui afprehenjus 
& pajfus eft, & effudit 
fanguinem fuum pro no- 
bis^ hum ChriftUm, bmc 
Filium Dei manifeftijjl- 
me ayuiuncians, &c. 

Qui fpiritum quidem 
interimunt^alium autem 
Chriftum, & alium 
Jefum inteUiguttt j & 
non mum Chnftum, fed 
plures fuijfe doceni : & 
ft unites eoi dixermt, 
iterum ofttndunt eukt 
<]utdem participajfe paft 
jhnsm, hunc autem in/' 
paffihilem perfe'uerajje •, 
& himc quidem afcert' 
dfffe in pkroma, hum 
autem in medietate re* 
C 20 p. Oftenfo manifsfte quod 
245, 246, w princfpio fcrbuhi ex- 
5 47- " fftn^s apud DcuHi^ ptr 
quern omnia f ^8 a funt^ 
qui & fcmptr aderai 
gtmri humam^ banc 
in novijjimii tcrhpori- 
bus, ftcund-im prafini- 
• turn tetnpus a Patre^ 
uyiitum fuo plafhmti, 
pajjibtlem hominem fa- 
ilum^ exdufa eft om- 
riis contradiGio. — — 

ed us by his Blood, 6'f. 

—He moft plainly 

d'eclgrcs, that the very 
fam« Perfon who was ap- 
prehended, and fofFered, 
and filed his Blood for us, 
is Chrift, the Son of God^ 

Who deftroy the Spirit,. 
and fuppofe Chrift is one 
Perfon, and Jefus another, 
and teach, that there is 
not one, but two Chrifts ^ 
and if they fiy they arc u- 
nited, ftill they fay that the 
one partook of the Pallion, 
but the other remained im- 
paffible ; and that the one 
afcended up to the Pleni- 
tude, bat the other re- 
mained in the intermediate 

Since we have demon- 
flrated plainly, that the 
Word which was in the 
beginning with God, by 
whom all things were 
made, who alfo was ever 
prefent with Mankind-,and 
that in the lafl: Ages, at 
the time appointed by the 
Father, he was united to 
his own Workmanfhip, 
and made a Man liable to 
fufFeiings, all Contradidi- 

Frimitive Faith. 


hov Xet^i/ VK otAvy «M.* 

M r'i']Qv <f TTCtyo/jcty )^ 7«- 

^ivTt, )^ eivct?dvja, km Hu- 
vtl'Hvlet, ov Kcu av^^ioTnv 
Kiyi Sigriificans 

quoniam non Chrijlus 
iwpajfibilit defcendit in 
Jefum^ fed ipfe Jefus 
Chrijlui cum efjet^ paf- 
fus eft pro mbis ^ <jui de- 
cuhuit^ & refurrexit ^ 
qui dtfcendit & afeen- 
dit'^ Film Dei^ Filim 

Hominis f alius. £f 

ipfe autem Dominus ma- 
niftjium fecit eum qui 
efi pajfus ; cum entm 
intenogajfet dijcipulos^ 
Qjiem me homines di- 
cunt effe, Filiam Ho- 
minis? & Petrui cum 
refpondiffet , To es 
Chriftus Filius Dei 
viri 'j & cum laudatm 
effet ah eo -^-^manife- 
flum fecit quoniam 
Filius Hom'mjs^ hie eji 
Chrijlus Film Dei vi- 

vi. - Jpfe qui ag- 

rntus eji a Petro Chri- 
fiuSy qni eum heathen 
dixit quoniam Pater ei 
reveliVit Filium Dei 
viviy dixit femetipfun 
oportere muUa piti^ & 
crucifigi^ ^ hunc Pe- 

on hereto is exclnded. 
'Tis manifeft there- 
fore that Paul knew of 
no other Chrift but him 
that fuffered, and was 
buried, and rofe again, 
and was born •, whom al- 

fo he calls a Man, -. 

denoting thereby that it 
was not an impaflible 
Chrift that defcended up- 
on jefus, but that he who 
was Jefus Chrift fuffered 
for us*, who lay down, and 
rofe again ; who defcend- 
ed and afcended ; the Son 
of God who was made 

the Son of Man.< And 

the Lord hinifelf made ic 
plain who it was that 
fuffered; for when he had 
asked his Difciplcs, Whom ^ 
do Men fay that 1 arn^xVLi?.] 
The Son of Man ? And 
when Peter had replied, 
Thou art Chrift, the Son 
of the living God : And 
when he had been com- 
mended by him : He 

thereby plainly difcover- 
ed, that the Son of Man, 
he is Chrift, the Son of 
the living God. — That 
Chrift, who was confef- -^ 

fed by Peter^ who there- 
fore called him BlefTed, 
becaufe the Father reveal- 
X 4 trii'n 

JI2 An Account of'the 

tYum increpavtt^ fecun- ed to him 

dum opinionem putantt 
eum ejfe Chrijlum, & 
pajfionem ejus averfan- 
ti ^ & dixit difcipulii^ 
Si quis vulc poft me 
venire abneget fe, & 
tollat crucera fuam, 
& fequatur me ^ qui 
▼.Z4) 2 J. cnim voluerit animam 
fuam falvam facere, 
perdet illam ^ & qui 
earn perdiderit prop- 
ter me, invenieteam. 
Hicc enim Chri/lus ma- 
nifejle dkehat^ ipfe ex- 
ijlens faivator eorumcjui 
propter fuam confejjio' 
ncm in fnortem trader 
rentuY^ & perderent a- 
viimcvs fuas. Si enim 
ipfe mn erat pafjums^ 
fed avolaret a 'Jefu^ quid 
& adhsrtabatur difcipH- 
los toiler e cnicem^ & 
fcqui [e ? qt^am ipfe mn 
tillcbat fecundum eos^ 
fed relmquebat difpoft- 
tiomm pafftonis. Si 
quis aUiem^ quaft dtto- 
rum exijientium^ judici- 
um de his facial^ inveni- 
etur mult melior^ & pa- 
iientior^ & vere bonus^ 
qui in vulmribus ipfis^ 
& plagui, & re 'iquis qua 
in aim commifount 

the Son of 
the living God, faid, that 
he himfelf was to foffer 
many things, and to be 
crucified *, and when the 
fame Peter thought him to 
be a Chrift, according to 
humane Opinion, and was 
averfe to his Paflion, he 
rebuked him, and faid to 
his Difciples, If any Man 
will come after me, let 
him deny himfelf, and 
take up his Crofs, and 
follow me. For he that 
will fave his Life fhall lofe 
it ^ and he that will lofe 
it for my fake, fhall find 
it. Theie are the plain 
Words of Chrift, who is 
the Saviour of thofe who 
(hould be delivered unto 
Death for confelTing him, 
and fhould lofe their Lives. 
For if he was not to fof- 
fer, but to fly away from 
Jefus, why did he exhort 
his Difciples to take up 
their Crofs, and follow 
him ? which Crofs, accord- 
ing to them, he did not 
take up himfelf, but left 
the OecoDomy of his Paf- 
fion. ' Now if any one 
would pafs his judgment 
concerning thefe Perfons, 
foppofing them two, he 

beneflcuseft^ mcmemor 
efl in fe comrmffama- 
Iftia, eo qui avolavit ; 
nee uUam injur i am ^ ne- 
tjue opprobrium pajfus 
eft. Hoc autem idem & 
iUis occurrit qui dicmt 
earn putative pajfum. 
Si enim non vere pa£iu 
eft, nulla gratia ef, cum 
nulla fuerit pajfto. £t 
nos cum incipiemus vere 
pati feducens vtdebitur, 
adbortans nos vapulare^ 
& alteram prater e ma- 
xillam^ ft ipfe illud non 
prier in veritate pajftts. 
eft, Et quemadmo- 
dum illos feduxit, ut 
videretur evs ipfe hoc 
^uod non erat, & no's 
feducit adhortans per- 
ferre ea qua ipfe mn 
pertulit. Erimus au- 
tem & fupra Magi- 
ftrum, dum patimur iy 
fujlincmus qua neque 
pajfus eft neque fuftintift - 

Primitive Faith, 

will be found much the 
better, and more patient, 
and truly good, who ia 
the Wounds, and Stripes, 
and the other Indignities 
which they ofFer'd him 
was kind, and was not 
mindful of the Injury he 
had receiv'd, than he who 
flew away, and did not fuf- 
fer any Injury or Indig- 
nity at all. Nay, this very 
thing confutes thofe alfo 
that fay he fuffered only 
in appearance. For if he 
did not really fuffer, there 
is no Thanks due to him, 
where there was no Suf- 
fering. And when we be- 
gin to fuffer in earnefl-, 
we ihall have reafon to 
fuppofe that he has de- 


ceived us, when he ex- 
horted us to be beaten, and 
to turn the other Cheek, 
if he hiaifelf did not real- 
ly fuffer before us. And 
as he deceived them 
fo as to feem to them to 
be what he was not, fo 
alfo he deceives us when 
he exhorts us to under- 
go thofe things which 
hirafelf did not under- 
go. Nay, we fhall be a- 
bove our Mailer, while 
we endure and fuffer 

JI4 J^ Account of the 

what oar Mafter nerer endured nor fuffercd, 6'tfj 
Sec C. 32. p. 25o. 
LIV. C. Secundum h^nc igi* After this manner did 
37. p. tur rationem& Filium they fee the Son of God 
iih 33^- Vet Hominem videbant^ become Man, and converfe 
converfatum cunt homi" with Men •, foretelling 
nibus J id quod futurum that which was to be. af- 
erat prophetantes, eum terwards, declaring, that 
tfui mndum aderat ad- he who was not before 
«p dicentes ; & im- come, was then come •, 
fajfihikm pajfibilem an' and faying, that he who 
nunciantes ^ & eum before was impaflible, 
g«f tunc in coslis in It- was become paffible ^ that 
mum mortit defcendijfe he who was th^n in Heaven 
dicentes. defcended into the dull of 

C. 41, p. ^If'^ aw em unum Now that there is Ow* 
341. Deum, ({ui eft fuper God^ who is above all 
omnem principatuM^ & Principality and Don»ini^ 
domittationem, & po- on, and Power, and eve- 
teftatem^ & omne no* ry Name that is na- 
mm ^uod nomtnutur j roed ; and that the Word 
6* HujUi f^erbum na^ of this God, who was na- 
turally invifible, was made 
palpable and vifible a- 
mong Men ^ and that he 
defcended as low as Death, 
temdefcendijje, mortem even the Death of thf 
autem cruets. Crofs. 

turaliter e^utdem invifi- 
Ule^ paipabilem & vu 
fibilem in bominibus /j- 
Oum^ & ufijue ad mor. 

N. B. We may here obferve that when the 
Sufferings of our Saviour are mention'd in Scripture 
and Antiquity, our Lord is then generally de- 
fcrib'd by his Divine Nature^ and not by h\% 
Humam-^ as if it were On purpofe to prevent our 
afcribing his bufferings only to his Humanity. And 
^hen the P^alite and Preeioufnefs of thefe Suffer- 

Primitive Faith, 

ingSj obferv'd there alfo, necelTarily require that 
the Divine Nature (hould fufFer, and not only the 
Humane. For as to the Scholaftick Communication 
of Properties, and Nypofiatical Vnion of the two 
Natures, whereby the Sufferings of the Huma- 
ntty, tho' not in the leaft undergone by, yet are 
taken as undergone by the Divinity^ Thefe are 
fuch ungrounded Metaphyfical Niceties, fo utterly 
ftrangers to the Scripture and the firft Ages, vnay 
fo contrary to them, that they do not deferve any 
feridus Ck)nfutation. 

N. B. Since 'tis fo exceeding plain that the Di- 
vim Nature of our Saviour fuffered for the Sins 
of the World, in the unanimous Opinion of the 
mofl primitive Writers, as well as in the New 
Teftament it felf ^ and fince efp^cially the con- 
trary Error was moft plainly, a part of the ab- 
hor'd Herefy of Cerinthus, as Jrcnai/is has io 
largely alTur'd us, it becomes us to refled a lit- 
tle on the Modern Orthodoxy in this point ^ which 
is plaiffly, at the bottom, very near akin to the 
Cerinthian Herefy. Do but put the Divine, and 
the Humane Nature of our Saviour, as being our 
Modern Language, inftead o{ Chriji and Jefus in 
the ftile of Cerinthui ^ and abate the Circumftancc 
of the particular flying away of the Former from 
the Latter 5 and the main of that Ancient Here- 
fy, is no other than what we now call Orthodoxy, 
and the very fame Arguments which Jrenms makes 
ufe of againfl the one, will generally be of equal 
Force againft the other. So far have we followed 
the Antichriftian Church, for fear of her Ana- 
thema's againft what (he pleafes to call Herefy 
in later Agcs^ till we arc deeply engag'd in 
the real Herefy of Cerinthus himfelf, one of thofe 
followers of Simon Aiagus, whom the Devil fet 
up to confront and oppofe the Religion of our 

' Blelled 


^j6 An Account of the 

Bleflfed Saviour^ in its firft Appearance among 

X B. Hence alfo we may learn that the Dvui- 
mty of our Blefled Saviour is not to be extended 
to any Ei^uality or Likenefs to that of the Father ^ 
fince this adtaal Suffei ing for our Sins would then 
be abfurd and blafphemous, if imputed to bm. 
So that indeed no other Divine Nature can be 
alcrib'd to him. than foch as coM become Man^ 
and actually f^ffer and die for the Salvation of thft 

N. B. But becaufe two places in Antiquity are, 
commonly alkdgM, as (hewing that the Divinity 
in our BleflTed Saviour did not it felf fuffer^ but 
only the Humanity^ I lliall fet them both down 
here ^ -and fairly propofe them to the Readers 
Confideration. The firfl: is from Irenam himfelf • 
the other much later^ from the great JBufebiw. 

w TIT ft<r9rgf 3^ Mr cvQoaTnf, 
lren.L.III'„ * U '> n,, v .> 

C ai D ' * ^6i^<r^^-, Of/ft' >9 Ao- 

230. ' ' 70?, 'f* «^Stf^9»- «'^;)ca* 
'^^eJ'i^^y 6* ■ inhono- 

iv^fwira cc tils' vtK^v, k^ 

Eufeb.DS' ,^ ., V ' r i , 

monftrat. Ot;/fe ^ ^""^ J^^^ 
Evang L. ttTttfltk v3t> ra QynTd ' 

For as he was a Man 
that he might be temp- 
ted, fo was he the Word 
that he might be glorifi- 
ed. The Word acquiefc- 
ing when he was tempted, 
and difbonoured, and cru- 
cified, and died i but join- 
ing with the Humanity in 
conquering, and enduring, 
and taking all kindly, and 
rifmg again, and afcend- 
ing up to Heaven. 

Nor did he that was 
impaflible fuffer, as to his 
Eflence, from the mortal 
Part. Since ^tis not to 

Primitive Faith, "^ly 

;^fj^p J^Aff7no(dvuv, to.- be fupposM that when an 
^m^^iT^vAVAyL^MOfj^ov' Harp is touched, or its 
kii yi m^K W&- dvJ'df Stringsbroken,that he who 
TJfMfisfMvH TO ffttfxal^; * plays upon it is affedlcd, 
w 'cwrZ ot<pidL9 n myi c* for really hurt] Nor indeed 
ra adua]! 4«;j(hV, wiifi^oj, can we in reafon fay when 
») Kc«€<^t« ipaJn^^ a,v ^kjo- the Body of a Wife Man is 
%(. r<wr,t 75/ 'sroKv 'nrhkov, tormented, that that Wif- 
iJi ^ T? hoy\i <pvm, w dom which is in him, or 
jCvaiJiiv /3ActC©- T/ CM mv the Soul which is in that 
T? tniuec}©- 'sra^v amz- Body is beaten or burnt. 
9ip€<&ta (pivM hf^oyov. Much lefs is it rational to 
affirm that the Nature or 
power of the Word, re- 
ceives any harm from the 
Sufferings of the Body. 

In the Former of thefe Teftiraonies I eneeus Af- 
firms, that the Ao'y©- or Word did really acqtiitfcA 
in the Sufferings of Chiiit, without exerting itJ 
Divine Power to avoid them : Nay that it was 
really p>'f/f«^ to and a^lJledthQ Humanity inSuJlaining 
onSuffmng its Afflidions for us. And ia the Latter 
Eufebius thinks it more proper to afcribe the Tor- 
ments themfelves to the Humanity, than to the 
inhabiting Word, as 'tis more proper to fay the 
Body of a Man is beaten or burnt, than to fay 
his intelledual part or Rational Soul is fo ^ with- 
out fuppofing fure that the Soul is uncoHveru'd 
all the while, or unafTeOed by the fan'.e Tor- 
ments. Such weak Teftimonies are Men willing 
to content themfelves withal, when tbey are to 
fupport common and darling Opinions , on 
which the Ages before tbem have flamped 
the Name of Orthodoxy. Vid. Tertull. j^dverfus 
Trax. C. 29. p. 661. De Came Cbrijli^ C. 12. 
p. 359. and all the Ancieac Paffages againil the 



De Eccl. 
L I- C 
20. §• 7- 
p. 90, 91 

An Account of the 

N. B. That Eufebifii's and the Ancient OpinicO 
about rhe Incarnation and the Propofitions belong- 
ing thereto, may be the better underftood, take 
Eufebius\ account of this Matter, in his own Words 
againft Marcellus at large, as follows. 
•F./ i) G;6i '■'=^^'7* ^^- 2ut if Marcellus repl/ 
- ' ^ to this, that the Word 

fpake thefe Words whea 
he was in the Flefh, :and 
how can we thence infer 
that he does not own him 
to be the Son of God, but 
only his Word ? We ask 
after what manner was he 

eifnyJiveu Tttf (pupli^ Xj 77 

ofMKoyeiy -n/ ^ov AVTvif 
^poj; ct?^<i MyoV (zovov; 
feaS cT' iv aufiU m on 
TavTA \h.zyiV ; *e5! y^ C*'"! 

cy^TW? 7071 fM rov oh 
h'oyov^ dt>- fVssaf *Vsu 

AO^K, holKZv iV 7-» 

mpxA h'oyQ- 9T cm 
ym iTi^t^v) Tvii J)c^eiCdi- 

PUV 4t.'5^f t^'^W, «7Tf(^ 
;^!/ . fMJcuU 7i '^S.i [Mtf- 

va^MJi y^itHjCcy hoyQ-, n^ 

in the Flefh, when he 
fpake thefe things? For 
certainly this inaplies that 
he lived, and fubfifted, 
and was diftinft frora his 
Father^ And who was the 
Father then , being not 
poflefs'd of his own Word 
in himfelf j but fubfifting 
without his Word, while 
that Word inhabited in 
the Flefh, while it made 
its abode an Earth ? If 
therefore it was diftindi 
from the Father, and fub- 
fifted, and moved the Bo- 
dy, as a Soul moves it, I 
mean as being different 
from the Father, there 
were then two Subftan- 
Ces, Higifelf, and his Fa^ 
ther^ ijnd all Mdrtfllui's 

Primitive Faith, 

yvi^ •? ^ tMVr\'7^o T^ GiS Labour appears Vain and 
d( h >^ Td'jjov 'ft) n Ww, to no purpofe : Who here- 
of Afdyxnt Jhiffi » ttvTiy by muft agree that the 
Word which was iij the 
Flefh, is a Subftsntial 
Word, Living, and Sub- 
fifting. But if the Word 
while it inhabited in the 
Body, tho* it was diftindt 
from God, yet was united 
and connetted to God, fp 
as to be one and the fame 
with him ^ He muft of 
neceflity grant, either that 
the Father himfelt was ia 
the Flelh; or the Son 
fubfifting by himfelf and 
operating in the Body • 
or a Humane Soul. Or if 
none of thefe be fuppos'd. 
He muft yield that the 
Fkfh was without a Soul, 
or any thing Rational and 
fo was moved bke a Ma* 
chine. If he fay it was 
the Father ^ the Father 
will be he that was be- 
gotten, and fuflered, and 
that underwent the labour 
of all Humane Oj.erations, 
which thing when the 
Church of God knew of 
Sakllim they condemned 
Ik Jhs-^yfxias V7ny.<r.var his Impicty. But if it be 
Umiv. 71 5 «c ^€im^ y^ unlawful to affirm that 
Tflwm n ^ <rd?nA [J)^i\y the Father was Incarnate, 
finLytify /i';^ v<u}s( iytU *tis ceceflary that we fay 


tu/joi' )^ kn^ytvlA if ra 

« AtMcAcV %7ur tiv]h(juClov 
Kim^ viy odpyj^ u4*Jy^f 

7«f cora *>^>'«9«f 3y Tia- 
Quy ly 7m,v ipy>v c4f-9f»7ro- 
'srctSiS ■vWo/'jtwVtff oJi q>Biy- 
|ct<«Vpl' <mCi>hiov dff^.Ceim 
\y^.\ai\o y^c^qih m t« 0-8 

mofijeff rov qo. IfuKgyeiv 
atAyKH (WTa {A^^'^ldjo- 
/^f'tf ^JiLfKivlt. ei ;J "re- 
7BJ' Sipyoijo /a«px^^^.©- u'^s- 
ftLveu opal, "^KtV rtpflpi-WcF 
ttvrov -vzativ^iQli cm, ot>iJM- 
1©- >C) "^^i ffv;«5»7w, uf 
(juni^v ■^ xfl/ »? OLySfuTmv 
^clk'tI&v zucnui. d>^^ )y 

To tft'yfM.. '0 rgdhau yt 
iCwidioi, j6fef7 3 <Ti(M' 
CetjiCt K) 0/ oi:k\«v i^ 


J 26 

An Account of the 

it was the Son, as he £a$ 
taught his Difciples to 
acknowledge, bwiii May- 
celius denies his di - 
ftinft Subfiftence, fee how 
he fuppores him a meer 
Man, compounded of Bo- 
dy and Soul, fo as not to 
differ from the Commba 
Nature of Men. Where- 
as that Doftrine is ba- 
aiflied from the Church ^ 
which when the Ebionites 
anciently, and Paulus of 
Samafota^ and the Fault' 
anijls fo named from him 
lately maintained, they un- 
derwent cenfure on that 
Account. What elfe there- 
fore remains after all this, 
but that MarceOus muft 
introduce the Flefh with- 
out any Inhabitant, mov'd 
like a Machine, fuch as 
we fee with thofe that play 
Tricks to furprife the 
Vulgar. But how then 
could the Flefli or Body of 
it lelf fay, as He hath 
taught me 1 fpeak thefe 
things ? How could the Fledi fay, I do always 
thofe things that pleafe him? How could the 
Fkn-i fay, that He was fent by the Father ? Which is 
it agreeable to Piety to fay ; that God was the Father 
of the Flefh .'' or rather ought we not to fay he is the 
Father of him who inhabited and operated in the 
Flefh. Who then was He ? Was He the Word whicH 


QiWfM^oTntoli etvToiMiJay 
X) uvri KctB' taujo Tq aa- 

fA/c Ta,V7U \j?Aw ; 'sraf ^ 

ctpgsa CLVTU 'UOtV 'VtlvTO 

^, vii o-etfKas r ©sof Xfc- 
y&p o<no:-, « fm,>XoV ? 
iv uv7» ngljoiKivjQ- 71 ;^ 
\nfyZil]<^' Tii h ^v c»vr ; 

TTOTlpA if QiS ^oy©--, 
ctt/TOf UV @iO( Xj^ ffA- 

Ci>^iov, M, cm'^ offiov >^ et- 
^wS^V xiyeiVi i^wv )^ 

?^i)fii, i^ dvaiyrcm varrsij- 
(n^ -^v^v AvQfd-TTa, )(g,i 

yei^i, Ma.1 iziV aetC'iK- 

Primitive Faith, j!2i 

was in God, being hirafelf God, according to 
SabeUiui'^ or, (which is agreeable to Piety and 
Truth) to fay, the Living and Subfifting Only-be- 
gotten Son ot God. But if he fay. He was nei- 
ther of thefe, he mufl: of NecelTity fuppofe him a 
Humane Soul ^ Chrift according to him will be 
meer Man ; and our new Writer will be no lon- 
ger a Sabeliian but a Taulianift. 

N. B. We may here obferve that Euftbiuf^ 
when he puts the feveral Cafes about the Com- 
pofition of our Saviour's Perfon, never once fup- 
pofes that it included the Word, and a Humane 
Soul, both inhabiting and ading in a Body at the 
fame time- which is our Modern Orthodoxy: 
As if he had never once heard of fo abfurd a 
Notion among Chriftians. 



J/t Account pf the 


JefuslJhrifij xhtWord, and Son of God, will, 
at the Conrummation of all Things, re^ 
fign up that Kingdom which the Supreme 
God inftated him in after his Refurre- 
ftion, into his Father's Hands ; and will 
from thenceforward, with all other de- 
pendent Beings, be intirely fubje^ to his 
Father for ever. 

Matt. XX-,, . . rs - 

\ssrt7raJ)oy r woc/^y an. 

1 Cor. XV. "^E/TO TD 7{\©-' OTUV 

24, — 28. TTu^M r ^dL(nKeiav 7« 
•yitari Af;^/, >t) '^^^ 

earTH' oTdV ei'TTVi on Trlv- 
7* x^avTiTAKlcu, J^Kqv on 

-1 >? Av-nj^ m 'SFo.i^ct, Ten 

y^ avTo; qoi 


TH £ Lord Taid unto 
my Lord, Sit thou 
on my right Hand, until 
I make thine Enemies thy 
Foot-ftool. See Mar. X\L 

35.LKC. XX. 42,43. ^^.n. 

Then coraeth the End, 
when he fhall deliver up 
the Kingdom to God, 
even the Father •, when he 
(hall have put down all 
Rule,and all Authority ,and 
Power. For he muft Reign 
till he hath put all Enemies 
under his Feet. The laft 
Enemy that fhall be de- 
ftroyed is Death. For he 
hath put all things und^r 
his Feet. But when he 
faith all things are put 
under him, it it manifeft 
that he is excepted which 
did put all things under 

Prim hive Faithl g2| 

Tu TtS x^m^avji ctC'T^ him. But when all things 

7a tffcLVTctf ivet h @i6i 
TK 'TsdvlA hi 'T^u.m- Ci- 

tat & approbat hum 
textum Iienseus, F't- 
Uo deincepSj ivKjuit^ ce- 
dente Patri opus fuum^ 
quemadmodum & ab 
j4po(lolo diSum ejl^ 
Quoniam oportet reg- 
nare eum, &€. L. 
V. C. 35. p. 451. 
Quid plura in re notif- 

fhall be fiibdued unto him, 
then ftall the Son alfo 
himfelf be fubjcft ujico 
him that did put all" 
things under him • thac 
God may be all in all. 
See Igthtt, ad Tarf. §. 5. p, 
106. This Text is alfo 
cited and approv'd by Ire^ 
naus : The Son, fays he, 
afterward yielding up his 
Work to his Father^ as 
it is alfo faid by the Apo- 
ftle : For be n.'ujl Reign, 
&c. See alfo Ttrtuli. adv, 
Prax. C. 4. p. 635. BuE 
enough in a known Cafe. 

N. B. We may hence learn the meaning of^^^ l^^^ 
that Sacred Prophecy concerning our Lord ^ And "'■*-'' 
Us P}a/i Reign over the Houfe of Jacob ek t^^ cdcivoa; 
for ever ^ and of his Kifigdom there fhall no End,, 
viz.. That no Power in the World (hould be 
able to dejlroy the Kingdom of Chvift, nor to fet 
up another in its Stead j but that it fnonld conti- 
nue the full time determined by the Father ; even 
till the Confummation of all things • but no longer. Vid. Pfeu- 
For as to a kind of Imaginary Reign or Kingdom jj°^'"">^- 
abfolutely Eternal^ which fome, from fuch Expref Horp|n"' 
lions afcribe to our Saviour, 'tis all Imaginary^ and c. V. § 4 
without all Foundation in the Original Record s.'^xc.p^ 690. 
of our Religion: N"ay, plainly contrary to the^c C. X, 
foremention'd expiefs Text of St. Pant. , Hox^^l]^-^'^^ 
indeed do the Phrafes here us'd, in Scripture- '^"' '^■'■' 
Stile, properly figuify any fuch thing at all. 

Y i 



An Account of the 

The Super eminent and Divine Honour and 
Worfhip due to the Son of God is to be 
paid, not only by Obeying him, as our Lord; 
by Baptizing into his Name ; by rvijhing 
Grace and Peace from hitn \ and by Doxo- 
logies ; but by proper Adoration ; by di- 
refi and dtftinct Invocation, and Thankf- 
giving to him alfo» 

Phil'p. II. A lo ^ « ^''°i <^'^°v 
9,10, II. ^~^ \s^v-^in, i^ ?;t^£^'" 

~ ,' ' rl ■, f » 

TTHJ/ Ol'OfMl, • IVX CV TJW 0- 

Vo(MV 'iHiTa mV ^'vv vJl/.- 
4*1 iTTH^viuv, }^ amyeicov, 

yhaajzt y^ojuoh^yiiayi'J, ov 
weiQ- 'Ij)(Xk> XetfcJ, «f 

^'at . BAi^'i^ovnt ajuTif\j «< 

WHerefore God alfo 
hath highly exalt- 
ed hiro, and given him a 
name which is above e- 
very name : That at the 
Name of Jefus every knee 
Ihould bow, of things in 
heaven, and things on 
earth, and things under 
the earth ^ and that every 
tongue (hoald confefs, that 
Jefus Chrift is Lord, to 
the glory of God the 
Father. QThe like Ex- 
preffions are very fre- 

Baptizing them into 
the name, [;or Dipping 
them at the name,] of the 
Father, and the Son, and 
the Holy Ghoft:. See. Art. 
XXII. hereafter. 


Primitive Faith, 525 

Xrte/f v^iv xj ei^mi ^ Grace be unto you, and Rom, I. 7 
0j» m'pof i)fjf,<j\ ;y n>eii peace from God our Fa- 
'lijfl-B xetrs. ther, and from the Lord 

Jefus Chrift. CSee the like 
very frequently, but ever without any mention of 
the Holy Ghoft ;as is the Cafe in the moft primitive 
Fathers alfo. i Coy. I. 3. 2 Cor. I. 2. Gal. \. 3. E^h. 
I. 2. Thilif. I. 2. Colof. I. 2, 1 Thef. I. i. 2 JVje/. I. 2. 

1 TVwi. I. 2. 2 T/W. I. 2. T/>. I. 4. Philern, v. 3. 

2 Pef. I. 2. 2 Job. V. 3. Barnab. §. i. p. 55. C/^w. 
L Salutat. p. 144.. Confiitut. ^pojt. L. I. Salutat. 
p« 199. /^«<it, «(^ Magnef. Salutat. p. 17. See 
the Salutations of the other Epiftks alfo, and of 
that of Polycarp.'] 

'H :^eii -ra >y;ei« >)- The Grace of our Lord xvi. 20. 
///^^ 'iMcrou xa^u fi«fl' y- jefus Chrift be with yon, 
/^'l- d^iijjj. Amen. C See the like very 

frequently, (with the addi- 
tion of the Holy Spirit, once, 2 Cor. Xlll. 13.) 
Rom. XVI. 24. I Cor. XVI. 23. Gal VI, 18. Eph. 
VI. 23. Philip IV. 23. I Thef. V. 28. iThef. UK 
18. 2 T/'/w. IV. 22. Phikm. V. 25. ^poc. XXL 21. 
Barnab. §. 21- p. 54. See the Primitive Doxologies 
at the end.] 

Kiu cwTo; is^<j:wun<Ta.v- And they worfliipped r . 

^ jx ,/ , , ,. . ' i*'i Luc. 

T85 rtoT^^ vsrerpsvlzt'; ftj him, and returned to Je-xxiv. 52 
JjpaoaAiV ^^ ;wz£^f fte- rufalem with great Joy. 

%^ TT^v-ni tiijZt, ^ jhjjt all ivien Ihould , 
^py, ys^^i viMuai ^ Trarir honour the Son, even as^ '^' 

^*'.°/" "f'^'f "5'"' "^ ^^^y honour the Father : 

v^ r zui^ct, rmy,^- He that honoureth not the 

•Ttt oj^Tov. Son, honoureth not the Fa- 
ther which hath fent him. 
Kcu''lKibtCoK}sv ^ st£- And they ftoned Stc- ^^ yjj 

(;>'M>otfil7nKA\{s/jSf;ot;, ^a4- phen, calling upon him, ^^/^j. 

^^CTO, wJe^g 'fijW, cfiPcfj and faying, Lord Jefus re- 

70 mivijA ixi' ^if TO ceive my Spirit. Aad 

Y 3 v'( <iTO, 


m- H- 

J/} Account of the 

-^vAin., §^«;^e (p^rw ^i" kneeling upon his knees, 
he cried with a loud voice. 
Lord, lay not this Sin 
to their charge ^ and when 
he had faid this he fell 

To bind all them that 
call upon thy name. 


Y.^\\ip^Mi To OV0(>ui Jit. 

ffets iv 'lipamXtiy/Ti^ Im' 

KUKa/U^Hi To Ol'OUA TtiTOi 

*0 )x5 avToi xjuetQ- TO^" 

, "'' ^' ^' tjtj c'Tny.a.KH/L&fJiii clvtov ' 
'3-a,i y^ %i Av c'Tniiu.^icnj 
To cvo(.u(. XJUsJ^a (Tad-AOt'^. 

V. it; 

Rom X. 

\ tor 

iThff III 

1. 2uV 'TT^.ci mli slnKc/JM- 
fiii'oti no ot'oua, rov wtJH 
i)iujfo"hi7ov Xp/rcu, iv Tryv- 

T OS'OV H//^" <Sri^i Vf^i' 
Tvii KOpJlOi a.lJ.iy.7TI-ii iV 

ly'Trsc^of iu^", \v t7) '?rap'i~ 

Is not this he that de- 
flroyed them which cal- 
led on this name in Je- 
rufalem ? 

For the fame Lord over 
all is rich unto all that call 
upon him. For whofo- 
ever fiiall call upon the 
name of the Lord Ihall be 
faved. How then (hall 
they call on him in whom 
they have not believed ? 

With all that in every 
place call on the name' of 
our Lord Jefus Chrilt, 
both theirs and ours. 

Now God himfelf, and 
our Father, and our Lord 
jefus Chrifl: direft our 
way unto you. And the 
Lord make you to increafe 
and abound in love one 
towards another, and to- 
wards all Men, even as we 
do towards you. To the 
end he may flablifh your 
hearts unblameable in ho- 
linefs, before God, even 
our Father, at the coming 

Frimitive IditL 


OTf r wek v^ ''ImoZ 

050,' :y 'TTO.n^ ii/t^", 

Kaj avTH obff A 'TrapfiiU' 
CIA y i-^/AiJ <7^i etvrcvi 
OTi kxv 77 alruui^ y^ 

/^' 'jy kdv olJk/jSjJ ov 

crii ha. cmKAKuyuu en Iv 
i'^uhiMo Ayyi\^, %'KA' 

f%lTi/^^@- To 'j^ijQ- 'Ij- 
-Tip} hi tU©-, X,. T. A. 

of our Lord Jefus Chrift, 
with all his Saints. 

Now our Lord jefus 2 Thef. ri. 
Cbvilt himfeir, and God, i6, 17. 
even our Father, which 
hath loved us, and hath 
given us everlafting con- 
iblation aad good hope 
through grace, comtort 

your hearts, and eftablifti 

you in every good word 

and work. 

And I thank Chrift Je- , jfj^j j 

fus oar Lord, who hath n, 

enabled me, for that he 

counted me faithful, put- 
ting me into the miniftry. 

And this is the confi-ijoh. y. 

dence that we have in H, i.5. 

him, that if we ask any 

thing according to his 

will, he heareth us. And 

if we know that he hear 

ns, vvhatfoever we ask we 

know that we have the 

petitions that we defired 

of him. 

Nov\7 I faid unto biro, I Teftam. 

befeech thee, O Lord, tell Levi Spi. 

me thy Name, that I may J''-^'^^'^- 

call upon thee in the day ^f^ ^' ^" 

ofAfiliaion? And he faid, 

I am the Angel that ex- 

cufc the flock of Jfrael^ that 

they may not be fmittea 

to their utter Deftruftion, 


y 4 E^^ 

Conftitut. *E<7r7 jirois c^s-ztt/vjl 



L. VIIl 

C.7. p. 

^iT a.vTov Kcu cT} avri 

tTi^aiS^ rfi/Vof T varsp Tai'» 
•76);' ibdvetloi'i J)a 70V ^ajj- 

'O q" J%ipo;' S'iKTCti, Ku} 
•ttclVth 7w ovcdfit av.ToJ J)- 

<r/xc i'TTAyeo 0(piC!)V jy (ntt^'jrxecv 
•TTATHV, y^t cm '7ra,<^ liiv 
^JVX(MV TOV i-)(P^ov • c r 
dv^^amKl'dVoV 'otpiv tha^u- 
•jito i^^^/af »)/ajp, «f rfK- 
^/oi/ 'TratJ^ioii' cv taPtu 
^{iTJi yj'i Tf'iy^i arm <3rfj- 
auir^ ivvctuiai (Tis' pyi- 
^Oi AVTOV eoi dS^ATrlui 'd^ 
HfJiVoS i){ yW, K TOTHKa 

f»'y^ix.v, d>'Kct amv vyt-Yi^ 

Avroi\ y^Kovoictv ' % 70 
9>KiiJ.(xa. ^i^cS^'iH dCuO-ffas, 

»; dM^eiA fxivi «^ 7 o*^* 
VA' tv ouv^ TU vtiynA, ^ 
cvKoyei 7a ^Kcl^oVto, ' 'qv 

hot ' olnCKiTrnv ^ Ti}y 

ttV }y KA'TTi'i^cynu • u,- 
vreihav ^Xa<xs^ iy ^i)£^t- 
vuv ajjjluj, ;^ 7TO;Tctf 7K\t 
ynJAfjLiii auTHxy li^zpii/u3?J' 
B Vi(f;iKcu Kcyiopjoi r rrv- 

An Account of the 

Moreover, he adores the 
only begotten God him- 
felf, after the Father, and 
on his account ^ giving him 
Thanks that he undertook 
to die for all Men, by the 

Thou who haft bound 
the ftrong Man, and fpoil- 
ed all that was in his 
Houfe ^ who haft given 
us power over Serpents 
and Scorpions, to tread 
upon them, and upon all 
the power of the Enemy ^ 
who haft deliver'd the Ser- 
pent, that murderer of 
Men, bound to us, as a 
Sparrow to Children \ 
whom all things dread, 
and tremble before the 
face of thy Power ^ who 
haft caft him down as 
Lightening from Heaven 

to Earth j not with a fall 
from a Place, but from 
Honour to Difhonour, on 
account of his voluntary 
evil Difpofition ; whofe 
look dries the Aby{res,and 
threatning melts the 
Mountains, and whofe 
Truth remains for ever • 
whom the Infants praife, 
and fucking Babes blefs- 
whoni Angels fing Hymns 
to, and adore ^ who look- 
eft upon the Earth, and 

Frimkive Faith. 


'^vdJ^cn • it) fvcat Ttt 

makeft it tremble ; who 
toucheil the Mountains 
and they fmoke who 
threateneft the Sea, and 
dryeft it up; and makeft 
all its Rivers a Defart ^ 
and the Clouds are the 
Duft of thy Feet , who 
walkeft upon the Sea as 
upon the firm Ground. 
The Only begotten God, 
the Son of the great Fa- 
ther, Rebuke thefe wick- 
ed Spirits, and deliver 
the works of thy Hands, 
from the Power of the 
adverfe Spirit. For to 
thee is due Glory, Ho- 
nour and Worfhip •, and 
by thee to thy Father, in 
the Holy Spirit, for ever- 

N. B. In the two Liturgies of the Jemfh and 
^^^^^QentiU Chriftian Churches, contained in thefeventb 
and eighth Books of the Apoftolical Conflitutions, 
^ there are thefe two Addreffes to God the Son, 
one in each Liturgy ^ the fhort one is in the 
feventb, and the longer and more folemn one 
in the eighth Book ^ and no other compleat Ad- 
drefles are there in the whole Conftitutions, to 
any, but to God the Father only. 

N. B. In this latter folemn form of Addref? 
to the Son of God, which is yet the higheft and 
mofl: particular in all Antiquity, if it be com- 
par'd with the reft to God the Father j 'tis fo 
very plain, that the Church look'd upon him a^ 
•' ■ f^r 

J^o An 'Account of the 

fat inferior to the Supreme God, that nothing can 
be more fo. It will certainly therefore become 
the prefent Churches to review their Forms of 
Prayer to the Son • and to take care that they be ac- 
commodated to thefe original Standards, compos'd 
at the lowcft by fomeof the Apoftlesthemfelves ; 
by a flrange fecret of Divine Providence kept, 
as it were, hidden during the Antichriftian Cor- 
roptions ; and now, by the fame Providence, dif- 
cover'd and preferv'd for the Guidance and Di- 
redion of the Church, upon the fetting up of 
our Saviour's Kingdom in the World. 

Ignat. 2d X , r. „ ^ r ^ , , 



Dem autem, & Pa- 
Idmiip. ^^^ Dommi nojlri Jefu 
f- 1 2, p. Chrip • & ipfe fempi- 
ternm Pontifex^ Del 
Film^ Chrijlus Jefus^ 
tedi fleet vos in fide^ <& 
veritate^ & in omni 
manfuetud'me ^ & fme 
iracundia^ <b' in pati- 
entia^ & longanimitate^ 
& tokrantia^ & cajti- 
tate-^ & dct vohis for- 
um cr partem inter 
San&os fvios^ & nobis 
vohijcum^ & omnibus 
qui funt fuh coelo^ qui 
credituri fmt in Do- 
minum nojlrum Jefum 

Make Supplication to the 
Lord for me, that by 
thefe Inftruments I may 
become a Sacrifice to 
God. C Doubtful, whether 
it be meant of the Father, 
or the Son.] 

Now the God and Fa- 
ther of our Lord Jefus 
Chrifl:, and he himfelf, 
who is our everlafting 
High-Priefl", the Son of 
God, even Jcfus Chrift, 
build yon up in Faith, and 
in Truth, and in all Meek- 
nefs, and Lenity, in Pati- 
ence and Long-fufFering, 
in Forbearance and Cha- 
ftity^ and grant unto you 
a Lot and Portion among 
his Saints, and us with you, 
and to all that are under 
the Heavens, whofhall be- 
lieve in onr Lord Jelus 
Chrift, and in his Father, 

Primitive Faith. 


Ckrifltfm^ & in ipftus 
Patrem^ qui refufcita- 
vit eum a mortuis. 

-yt-Tn]^ an •Traitf'i. \jvelpO' 
tius^ e codice Eujehiano^ 
hac in parte ex antiqua 

who raifed him from 
the dead. See §. 6. p. 
1 85. 

For this, and for all Martyr. ^. 
things elfe I praife thee, 14- P- »99. 
I blefs thee, I glorifie 
thee, with the eternal and 
heavenly High-Prieft, Je- 
fos Chriil, thy beloved 
Son, Cor, rather from f «- 
verfione confirm ato ^' & febius's Copy, confirmed in 
epitheto Polycarpano , this point by the old Ver- 
fion, and by the like E- 
pithet in Polycarp elfe- 
where. By the eternal 
High Prieft, JefusChrift, 
thy beloved Son. 3) 

^ Left, fays he, forfaking §. 17. p. 
him that was Crucified, 2co. 
they Ihould begin to wor- 
lliip this Man, Not 

Mil, ?(!i(r<V, aipeyTSf t 

7M criCsSJt^' — 'cty 

vo^vm art kT5 r Xex^ov 

KCPUH r <n>^oy.ii'av (rnvfel- 
di Tct^vlu,, ^ varep 

ily.UfVJKW • KT5 'in^V Tl' 

Vet a'iCi^. TaTDr/^jS, v^c 

Op']ct. n ©2K, 'u^OKlWOV. 

pin ff.yiTTio^^ a^ieof^ et-g* 
}(a Ivvoicii evwT^Shnvi, '? 

knowing that neither is 
it poffible for us ever to 
forfake Chrifl, who fuf- 
fered for the Salvation 
of all fuch as fiiaJl be fa- 
ved throughout thewholQ 
World, the Innocent for 
the Sinners- nor worfliip 
any others befides hirao 
For him indeed, as being 
the Son of God, we do 
adore ; but for the Mar- 
tyrs, we worthily love 
them, as the Difciples and 
Followers of our Lord, 
and upon the account of 
their unparalleird AffeCti- 






p. 301. 

P' 355. 

j4ff AccoufJt of the 

on towards their own proper King and Mailer 
See Jujlin. Jpol. I. %.6. p. ii, i2. 

"On yZv' J^ ©c|tf3a«jn7oc 

T Xeisc;', 

^s^rAUJj^T^V, ^ ©£01' ^' 

And that he is to be 

Thefe Texts of Scrip- 
ture do cxprefly declare 
that he is to be ador'd, 
that he is God and Chrift, 
and attefted to by him that 
made thefe things. 

The Scriptures, which 
exprefly demonftrate him 
to be that Chrift, that 
he wasi to fuffer, and is 
to be ador'd, and is God, 

David declar'd that 
Chrift was a ftrong God, 
and to be ador'd. 

Now who is he that 
is fometimes called the 
Angel of bis great Coun- 

fel, . and Chrift, 

and God, to be ador'd ? 
See Iren. L. II. C. 57, p. 
188, 189. 

Take here alfo the remarkable Teftimony of 

an ancient Heathen, to the primitive Chrifti- 

an Pradice of praying to, or praifing Chrift 


PIin.E- Mfirmahant autem But they affirm'd, that 

pift L. X. fjanc fuiffe fummam the principal part either 

^'P97^&^c/ culpa fua vet of their Fault, or their 

J^^j^/Yq"/ errom, quod ejfent fo- Error was this, that they 

II, p. I j'yliti fi^to die^ ante lu- were wont on a ftated 

'^ Day, before it was light, 


cem^ convemre. Car- 

Frimitive Faith. 


menque Chrifto, quafi 
Deo, dicere femm in- 

Vid. Jfa. XLIL 8. 

to corae together, and 
to fiDg alternately a 
Hymn to Chrifl:, as to a 

iy XLVIII. II. cum jMft. 
iiialog. cum Tryph. p. 290. Clem. /ikx. apud Com- 
befif. Au^ar. Novijf. Quis Dives Salvctar^ §. 4. 
p. itfs- 


^ J4 -^^ Account of the 


The Holy Sprit of God is a Divine Verfon ; 
made^ under the Supreme God, by our 
Saviour; or, in a due Sence, proceeding 
from the Father and the Son ; of different 
Perfe6lions and Offices from the Son of 
God ; Superior in Nature and Attributes 
to all Suhordmate Creatures \ but Inferior 
and Subordinate to the Father and the 
Son in the Creation and Government 
of them ; the Infprer of the Prophets 
and Apoftles; the Worker of Miracles-, 
the Comforter of the Church ; the great 
Author of Sanctification to all good Men ; 
and the principal Witnefs to our Blelfed 

■Matt. III. ' A Ttbj v(JiAi ^uwjitr^ 

XII. 51, A/a 7»70 xiyj vfMv, 
«V« ^o^p y^ T v^ r dv- 

J^' dv a'TT)) }(p TO TvivHA- 

1®- TO ct;^» vz d<p?,UcnJ 

HE fhall baptize yon 
with the Holy 
Gholt. See Adar. I. 8. 
Luc. III. 16. 

Wherefore I fay unto, 
you, A-ll manner of Sin and 
Blafphemy fhall be for- 
given unto Men : But ths 
Blafphemy of the Holy 
Gholl fhall not be forgiven 
unto Men : And whofo- 
ever fpeaketh a Word a- 
gainft the Son of Man it 
fliall be forgiven him ; 

Frimitive Faith* 


AVTCO-, »Te iV T»TW TW C4/- 


cm (Ts, ;y J)jvctwi f'-4ir« 
innoyjiLiri mi • S'lo xj to 

cttJToC. K. T A. 

But wbofoever fpeaketh a- 
gainft the Holy Ghoft it 
fhall not be forgiven him, 
neither in this World, nei- 
ther in the World to 
come. See Mar. III. 28, 29. 
Luc. XII. 10. 

For it is not ye that Mar. XIII. 
fpeak, but the Holy»i. 

The Holy Ghoft fhall lucT-ss- 
come upon thee, and the 
Power of the Higheft (hall 
overlhadow thee : Where- 
fore alfo that Holy Thing 
which fhall be born of 
thee (hall be called the 
Son of God. See Matth, 
I .20 — 23. 

I faw the Spirit De-joh. I. 32, 
fcending from Heaven like 3j, 34. 
a Dove, and it abode np- 
on him, &c. 

This fpake he concern- yji ^^[ 
ing the Spirit which they 
that believed on him 
(hould receive.- For the 
Holy Ghoft was not yet 
given, bccaufe thaft Jefus 
was not yet glorified. 

But the Comfor - xiv. ^^: 
ter, which is the Holy 
Ghoft, which the Father 
will fend in my Name, he 
/hall teach you all things, 
and bring all things to your 
Remembrance, whatfoever 
I have faid unto you. 


XV. 26. 

An Account of the 

XX. 22. 

». 8. 

n. 33. 

(MijQ- S^'yf**^ JC. T. A.. 

£ra«&aJ CTB TO '25r;/gt/|W* to 50- 

^^nV, TV 6 77 CT^Jg^Afj/Sbf 

But when the Com- 
forter fhall come, whonl 
i will fend unto you from 
the Father, (even the Spi- 
rit of Truth which pro- 
ceedeth from the Father,) 
he fhall teftifie of me. 

See XVJ. 7.— i«j- 

And when he had 'faid 
this he breathed on them, 
and faid unto them. Re- 
ceive ye the Holy Ghoft. 

John vei'lly baptized 
with Water • but ye fhall 
be baptized with the Ho- 
ly Ghoft. 

But ye fhall receive 
Power, after that the 
Holy Ghoft is come upon 
you, is'c. 

Being by the right 
Hand of God exalted, and 
having received of the Fa- 
ther the Promife of the 
Holy Ghoft, he hath fhed 
forth this which ye now 
fee and hear. 

But Teter faid, Ananias^ 
why hath Satan filled 
thine Heart to lye to the 
Holy Ghoft ? thou haft 
hot lyed unto Men, but 
unto God. 

, But Veur faid unto her. 
How is it that ye have a- 
greed together to tempt 

Primitive Faith. 

70 TTHvyM. 


fuebpTvpei T fi)fxcl7coi'Ttnzt)y, 

3U 7T5 "TTViV/XA 3 TO a}iOVt 

Kt, rtA\' o* 'jvdjlJ.dill, ei^ 
« 3 77f 'TrViVy.U, XeATV ilK 

cr«;M* VZKfoV S'i a.lJ.:tf\l'JM ^ 

TO 3 Tvivy-A ^(•») ^la. cA- 

Aouonvluj. e» Q to 'TrViuixa. 

yti&i T Xejsvv kA viHfcov 
('eooTWimi }(^ 7W -dTJlTa (7<y- 

ill/ 78 ■ To y^ TViVfxa, zdv. 
TO. ipAjVa, ;^ TO |3ct3if r 

Ttt T» Av^puirv, « /t/»; TO 

^ViVfXA T8 etf 3-pftiT8 TO ej' 
CUT^Jj OfTB ;^ TO T8 ©£S 

the Spirit of the Lord ? 
See X. 19, 20. XI. 12. 
XIH. 2,4. XXI. II. 

And we are his Wit- v^ 32- 
nefles of thefe things, and 
fo is alfo the Holy Ghofl:, 
which God hath given to 
them that obey hirn. See If. 
& X. throughout. 

But ye are not in thej^^^;^ 
flefh, but in the fpirit, if fo Vlll.y,' 
be the fpirit of God dwell 10, 11. 
in you. But if any man 
have not the fpirit of 
Chrift, he is none of his. 
But if Chrilt bs in you, 
the body in4eed is dead, 
becaufe of fin, but the fpi- 
rit is life, becaufeof righ- 
teoufnefs. Bat if the fpi- 
rit of him that raifed up 
Jefus from the dead dv/ell 
in you, he that raifed up 
Chrift from the dead fibal! 
alfo quicken your mortal 
bodies by the fpirit thac 
dwelleth in you. See v. 
25, 27. . . ,, 

Bat God hath revealed i Cor. n. 
them to us by his fpirit^ 10— 1 a, 
for the fpirit fearcheth all 
things, even the deep things 
of God. For what man 
knoweth the things of a 
man,fave the fpirit of man 
which is in him ? even fo»^ 
knoweth no one the things 


III. 1 5, 17 

a Cor II r. 

Gal. IV. 6 

Eph. IV. 

I Thef. 

IV. 8. 

I Pet. I. 

H, 12. 

An Account of the 
iJiU oihv, « it/w TO ':rviv- of God, but the fpirit of 

pj; T« 0g». ;cT. A. God, &C. 

• "OvK oiJkn 077 vctoi Know ye not that ye are 
the temple of God, and that 
the fpirit of God dwelleth 
in you? &c.SztV. 19. XII. 

Now the Lord is that 
fpirit ^ for where the fpi- 
rit of the Lord is, there is 
liberty, &c. 

Now becaufe ye are fons, 
God hath fent forth the 
fpirit of his fon into your 
hearts, crying, Abba, that 
is. Father. See Rom. VIIL 
25, 27. Eph. I. 1 3, 14. 

There is one body, and 
one fpirit, &c. 

He therefore that de- 
fpifeth, defpifeth not Man, 
but God, who hath alfo 
given unco us his holy 
fpirit. See Heb. X. i 5. 

Searching what, or what 
manner of time the fpirit 
of ChriH:, which was in 
theni, did lignifie, when 
it teftified before-hand the 
fufferings of Chrift, and 
the glory that fliould fol- 
low. Unto whom it was 
revealed, that not unto 
themfelves, but unto us 
they did minifter the things 
that are now reported un- 
to you, by them that have 


*0" Q KOeiQ" To 'H-piV- 

ei*, «/c« iX^3teic6. ;t. r. A.. 

TeiKiV 0j3f To TTViVlXcL 

Toy CiK caj']^ eV ra.i KUfHoi 
VfjJfl^ K^.{ov^ 'AC(ix 

K. T. A. 

Toiyapav o aJiTup, kx 

ctCIa TO t/.ytov eii \)^i> 

TnicV KC/J£OP «</^i!A,» TO \v 

ttCrwi tvzZ^'X Xe<r», ©gf- 

lJ.Clf7Uf0/U^0V TO. tHi XSX'' 

50^ Tct^iiiy-ctra, }^ reii ^ 
vauTtt S'o^ui. 6h cimv^- 

iTw 3 ^movav avr£, 
« viiv a,yi\» viMV, a'tai 
rnov ovxyycKiTic^coV J- 
fjcaii h 'TTViviJ.tLTi dy'iu , 

Primitive Faith, 


To <7rvi\j^ ^70 ^ap;^ 

TU^tVV, OTl TO TTviVf-Ui bhv 

« dhn^eiA' "Ov TfZii ii ■ 
aiy 01. (xapru^vvn?, Te 

Ti'iVlXA, >y TO vJii)°, }y To 

aJixcc ' i^ 01 Tfiii hi TO Iv 

Omnis enim Splrittis 
a Deo datm non inter- 
togatur^ fed hahem vir- 
tutem divinitatis^ a fe 
omnia loquitur • quia 
defwfum ep, a virtute 

divini Spritiis. — • 

Vbi enim Spiritus Do- 
mini inhahitdt^ ibi & 
fenfpu multm adymgi- 

tur. Trijiitia cru- 

ciat Spiritum SanCiwn. 

. Trijlem facit 

Spiritum San&um^ & 

vex at cum. -V- 

iraque ergo res ladunt 
Spiritum Sanlium^ du- 
hitatio,^ & trijiitia • 
dubitatio quia non fuc- 
ee/ftt adus ejus ; & 
triftitiii quia fecit ira- 
cundiim fpiritui. Au- 
fer ergo trijlitiam a te^ 

preached the Gofpel unto 
you, by the Holy Ghofir, 
fenc down from Iieaven, 
which things the Angels 
deiire to look into. vSee 
Anic. XXII, XXlIl. here- 

It is the fpirit that bear- j r^^^ y 
eth witnefs, becaufe the 6, 7.' 8.' 
fpirit is truth ; for there 
are three that bear re- 
cord, the fpirit, and the 
water, and the blood, 
and thefe three agree in 

Every Spirit that is Herna. 
given from God needs not Mjnd. S. 
to be ask'd ^ but having ^- ^' 3- P' 
the power of the Divinity, ^'* 
fpeaks all things of it felf ; 
becaufe he comes from a- 
bove, from the power of 
the Spirit of God.— For 
where the Spirit of the 
Lord dwells, there is alfo 
much underflanding ad- 
ded. Sadnefs troobleth 

the Holy Spirit. — Sadnefs 
grieves the Holy Spirit, 
and makes him fad. — Both 
the other things, namely,^ 
doubting and fidncfs, hurt 
the Holy Spirit ^ douioting, 
becaufe his Work did not 
fucceed -^ and fadnefs, be- 
caufe be angcr'd the Spi- 
rit. Remove rhereford 
fadnefs from thy felf, and 
Z 2 '^ 


ji?i Account of the 

& noli offender e S^iri- afflict not the Holy Spi- 
rit which dwelleth in thee, 
left he intrcat God, and 
depart from thee. See 
alfo a doubtful Fragment 
afcrib'd to Clcmem^ in Co- 
teler. Not. in Recogn. L. I. 
P- 492. 

Apofi. L. 
II.C. 26. 

turn Snniium^ qui m 
te hcbitat^ ne roget do- 
7tjhinw^ & rccedat a te. 
CTheie lafl: Words are 
atfo ev'tant in Greek^ 

Mj; Ai/Vi^ TO '7r\iiv(Mi. To 
ttymv. To y^TTJDuv \p av'i ' 

N.B. It will here highly deferve to be con^ 
fider'd, whether St. Herma6, by his Angel of Re- 
fcfnance^ and by the Shepherd^ fubordinate to him, 
does not all alon^ mean the Son of God^ and his 
Holy Spirit. For if it be fo, there will arife thence 
a vail Confirmation of what is formerly faid con- 
cerning the Son of God ^ and of what is here' 
faid concerning the BlelTed Spirit alfo. 

(xr]^ vyji.-^ junS'iv cl.vJb I- 

Khyfl©- a.(p iaui^i 77 Xg:^ 
r Xexsiv 'sfei/zV^ 70 c4cei- 

hioi, ovTzS civdj '^ if)a.}io' 

1^ ^IXKjOi'O), W 7Z(J if^aTKowO), 


Let alfo the Deaconefs 
be honour'd by you in the 
place of the Holy Ghoft, 
and not do or fay any thing 
without the Deacon, as 
neither does the Com- 
forter fay, or do any 
thing of himfelf, but gives 
glory to Chrift, by wait- 
ing for his pleafure ; and 
as we cannot believe on 
Chrift without the teach- 
ing of the Spirit, fo let not 
any Woman add refs her felf 
to the Deacon or Bilhop, 
without the Deaconefs. 

The Holy Ghoft is the 
Comforter, who is fent by 
Chrift, and taught by him, 
and proclaims him. 

Primitive Faith, 541 

'Ett? tw^M'i^ ? ©;S ? By the authority of tlie L.v. c. 7; 

%Kcov, U bhi, hiv OTtTjJf God of the Univerfe, whoP* 3o9- 

^ lj.q>wt'A TTi/^V^]©-, Of is his Father ^ and by the 

^ 7:u^km{]@-. teftimony ot the Spirit, 

who IS the Comforter. 
^"Ef* Qi'av • bU q^ m- Qne God^ the Father of l. V[. c 

li^, « TKmvav ' h^i one Son, not of many ^ ii.p.340. 

c!>>^KM% J^idxei^Z,-mi- the Maker of one Cora- 

vTuj) IvA ■ r a^av 7uy fortcr by Chrifl; ^ the 

fM7ii>v Js^fM^o-pv • J^/«^op» Creator of the other Or- 

jtT«7s«?, cT/x xe^r?, 77C/H- ders ^ the Maker of the 

%U' feveral Creatures by 


A^. B. I have fet down this important Teftimo- 
ny, as it feeais to liave been at the firft written ^ 
and not as 'tis now printed in the prefent Co- 
pies • the Corruption, as well as the occafion of 
it, being very obvious at firft fight, tho' truly 
thefenfe is almofl the fame in the prefent cor- 
rupted reading, only a little perplex'd ; that read- 
ing is thus, ivbi •:&!^»A«78 cT/a Xp/cS', r l».<av -myui-Trsv 

'!ni)ij'jjjha.J\i!Mvf^y. Cotelerius owns the probability 
of fome defcd^ if not Corruption ; but had not 
Courage to attempt its Emendation : And Bifliop 
BuU is in fuch a ftrait for Teftimonies out of 
thefe Conftitutions, that he is torc'd to ailed gc 
this corrupted place for one ; which, as to pare 
of his pefign, is the ftrongcfi: againlt him in aH 
Antiquity. Indeed I cannot but wonder at his 
Quotations from thefe Conftitutions -, fmce of the Sed. 11. 
three principal Teftimonies which he cites thence, ^- 5 § ^• 
the firft, which is genuine, is of no Gonfcquence 
to his Defign ^ and the otlirr two are among the 
raoft vifibly corrupted places that are in all the 
Conftitutions: And when fet right, are the one 
not at all to his purpoft, and the other, as we 
have feen, moft exprefly againft it. So unhappy 
Z 3 a 

5^2 An Account of the 

a thing it is for Great and Learned Men to un- 
dertake the Patronage of modern Notions, in the 
way of Argucnent and Teflimony j when 'tis {o 
very plain that the primitive and the prefent 
State of things, both as to Government, Dodrine, 
Difcipline and Pradice, do fo widely differ one 
from the other ^ as all know in their Confciences, 
who with any Care and Impartiality have cora- 
par'd tliem together. Surely it were more Ho- 
iiefl:, more Chriftian, and more Ufeful to the 
World, that Men were ftill told of their wide 
Aberrations of all forts, from the primitive Pat- 
tern, that {o they might fet about the Amend- 
ment and Reformation of fuch Corruptions ^ which 
lam fure is the only design of thefe Papers, and 
may God, if it be his Will, blefsand profper them 
to that purpofe. 

355) I'y^' y-iil©' yjiVoI ivy^ncn, r 

p»(77ct5"©" f fuT^i 0iOV ih- 
ot/'©- Ci7nK<Xl(Xi) ' 1! fX TO 

d-^fl^V. ATi (JA) iv TITO) 

TaTm '5>'^J'o/x«OT£. )(,. r, A. 

'Tis plain they arc void 
of the Holy Spirit, which 
always continues with the 

Faithful. For if thou 

thinkeft, O Woman, when 
thou art feven days in thy 
Separation, that thou art 
void of the Holy Spirit, 
then if thou fhoiildft die 
fuddenly thou wouldft de- 
part void of Spirit, and 
without allured hope in 
God ; or elfe thou mull 
imagine that the Spirit is 
infeparable from thee, as 
not being in a place. But 
thou ftandeft in need of 
Prayer and the Eucharift, 
and the coming of the 

'Primitive Faith. 


Holy Ghoft, as having been guilty of no fault in 
this Matter, &c. largely. 

In thefe Words, as I underftand them, 'tis plain- 
ly fuppos'd that the Bleffcd Spirit is in a place^ 
as all created Beings are ; and that he comes to or 
(departs from Men properly, as they are fit or un- 
fit for his Inhabitation. 
Bef:7]i{ it) ui TO I am alfo to be ^^P'l.VU.c. 
tiz'd into the Holy GhoiT, 41. p.j^o'. 
that is, the Comforter, 
who wrought in all the 
Saints from the beginning 
of the World, and was 
afterward fent down up- 
on the Apoftles from the 
Father, according to the 
promife of our Saviour 
and Lord Jefus Chrift, 

Thou who didft ap-L.vm.C 
point the Rules of the5-P'59«' 
Church by the coming of 
thy Chrift in the Flefh • 
of which the Holy Ghoft 
is the witnefs. 

O God Almighty, un-c.^. p. 
begotten and inacceirible,39j. 
who only art the true 
God, the God and Father 
of thy Chrift, thy only 
begottten Son ^ the God 
of the Comforter, and 
Lord of the whole World. 

Send down thine Holyc. n. p. 
Spirit, the witnefs of the 403. 
Sufferings of the Lord 

fTTViV/XcC TO eijtoVy TJ«7«S7 T 

ft^'^)i\tmif. To hipyn'^ \v 
TWLoi roif tfV aitov&- <*- 

«"» Xp/rs. XT. A. 

01 as Ta Xp;ra ca, -vsrp «Ap- 
TJpl Ta i^^KhiOo). 

O GiU, O'TTdJloK^.TW^y 

(xov^ dXw^i'Oi QioSy 
Qiof )y /TWTHf TcS Xpi^(J 
CK, TsJ /UOVO'^UVi 118 <r«, 
&iOi Ttf C^^KM^j, 

cAsov Kupi©-. 

''b ^ 

Ket'm.'Tri.iJ.-^-Af TO d'iW 


fUtpni^. r -XrJL- 

^fMTwv T» xjudti 'hm 




i'gnat. ad 

344 y^« Account of the 

p. 'O «( c«;x©- 0£oV. ;9 O God, who art vyith- 
out beginning, and with- 
out end ^ the maker of 
the whole World by 
Chrifl, and the provider 
for it ^ but before all, 
his God and Father ^ the 
Lord of the Spirit, and 
the King of intelligible and 
fenfible Beings. 

Now the Holy Spirit 
does not fpeak his own 
things, but the things of 
Chrifl: ^ and not from 
himfelf, but from the Lord ; 
as alfo did the Lord preach 
the things that he receiv- 
ed from the Father. 

And, fays he of the Holy 
Spirit, He Hiall not fpeak 
of himfeir ^ but whaffo- 
ever hp fliall hear from 
me. And concern- 
ing the Holy Ghoft, he 
Ihall glorifie ' 
receives of mine. 

The fiiblimity of the 
Spirit, the Kingdom of the 
Lord, and above all, . the 
incomparable Majefty of 
Almighty Cod. 

T3 et}IOV WpiVfMX. K 
Tit JcT/*, a>^^A TO T» Xp/. 

pt©- TO ^^ ToJ 'TTCt^bi 

VIMV </i«7>'«M£l'. 

J^ Cifel 'TTVdi'/MljQ' TO J *- 

me, tor he 

Ad Trail. T«7^ •7Tvl'(jj'A^ r C- 
5. 5 p. ^5* -^hoTura., )y r jtwe/» t ^a- 

•^SWlVK^.TOf©- ©SB 0,'i:^'^' 

$. p' p. 84. ©Sif d'c/jjiffxni, ayi^ 3 

IThe old /,.'??/•« Verli- 


Primitive Faith. 


on runs thus,more em- 
phatically^ Bonafunte- 
tiam officia virtutis Dei, 
Bonus i]uoque fpiritus 
SanCius^ qui efi fuper 
omnia fan[ia fanhiffi- 
TYius^ & P^crbi Minifier. 
Sed Cuper omnes fan- 
fios j mdijjimm efl fum- 
mus Pontifex^ & Prin- 
ceps Pontificmn, qui eji 
Lcgatus & Minijler 
Patr'vSf & Princeps Le- 
gtonum militia cceUjivs ; 
per ^uem Pater omnia 
fecit^ atque omnem pro' 
videntiam gerit.'] 

'Ah}' arm to J KiVovvj©- 
jjtuTJAy 3ti« Koyn, •mrri ^ 3^ 

jheimT^i imvTwV ^ 'TTctEoi 
QzcS (p^'iyyi^, 'TToji <^' coi 
ci/TTo la^^^aeoTra roS XeA^S, 
Tioji eP' as amo ts^fTtuTfn 

\7mya r vMtwv dviypi) 
•\!'37B lAutTieoi [« riAttTWf] 
eipH^U^OV ^ipipiSX, TO T 

0s» 'Tevi^,--- -r 

The miniftring Powers 
of God are good ; the 
Comforter is good, and 
mofl: Holy, above all Holy 
things, and the Servant 
of the Word. But the 
High-Prieft, and Prince of 
High-Prielts, who is the 
Legate and Minifter of the 
Father, and the Prince of 
the Legions of the heavenly 
Hoft, is mofl Holy, a- 
bove all Holy Beings ^ by 
whom the Father made all 
things, and provides for 
them all. 

[But the Spirit fpeaks ryf^.^ ^^ 
in the Prophets ] as from poi. i. §. 
the Divine Word that 46. p. 7^ 
moves them. For forae- 
times he prophetically 
fpeaks of thole things that 
are to come to pafs af- 
terward. But fometimes 
he fpeaks as in the Perfon 
of God, the Lord and Fa- 
ther of all ^ and fometimes 
as in the Perfon of Chrift; 
and fometimes as in the 
Perfon of the People ma- 
king anfwers to the Lord, 
or to his Father. 

Since, as we have faid § -^^ „, 
already, Plato read, that 114,* 
it was faid by A4ofes^ that 
the Spirit of God moved 
on the face of the Waters. 

J4^ ^^ Aecomt of the 

Tfiilw ^pdv 7$ hix^ivli He affigns the third place 

^©eps^ Tw i/c/5z,7/ '^v<^' to the Spirit that is faid 

l*a]t JiJbTi, dynavy to ■$ to have movcd on the 

9j'/m 'sfe* T TeiTBy. Water, when he fays. Bat 

the third fort of Offices 

belong to the third Per- 

fon. See Tatian §. 5, 7. p.- 

18, 19. 

All things are held to- 
gether by that Spirit which 
is derived from him. 
We affirm, that that 
75?? Utpccv'^ffi •a&piijtit^i Holy Spirit which wrought 

6. p. z8. 

§. 10. p. 




KcU aVTO TV Sf'S, 


A^tov 7IVZV(Aa. ^ppoliM ft) 
Tt TO -^ViviJice. ; Tif » 

in thofe who fpake pro- 
phetically, is an Emanati- 
on of God, flowing out 
and returning as the Beams 
of the Sun. 

To know what the Spi- 
rit is, and what the Uni- 
ty, and what the diflin- 

^ TTvJJiAcCl'Q-i ro^TTcuni, ^^^^^^ of fuch grcat Beings 

TO TVgy//et. (oil yov(y ho' 
3/©-, aro^iuy vioi tou 77a- 

iiro 77V£?V, T9 'XViVfXa.) 

which are united toge- 
ther, the Spirit, the Son, 
the Father. 

For as we fay there is 
God, and the Son, his 
Word, and the Holy Spi- 
rit^ united indeed as to 
their power, the Father, 
the Son, the Spirit: (For 
the Son of the Father is 
his Mind, Word, and Wif- 
dom •, and the Spirit is an 
Emanation from him, as 
Light frorn Fire.) 



OVTTt'f V KV(Tti 

dsK, J9 TO '7rViV(M 70 

Frimitive Faith. 347 

So is the whole Crea-Theoph. 

^vii \ssro X^CJf 


^©- ise) ^ °^*"'' — ' 

Toy MffyLiSi ^ r Ti^iTmv 
47ia.V7wv. K 3<) ""^9^ ''^- 

Pe*- P^erhum & Spi- 
ritum fuum omnia fa- 
ciens & difponem^ & 
gubernansy & omnibus 
ejfe pYeejlans. 

Quod autem crat^ hoc 
& dixeruntj fpiritum 
Dei. ficut Columbam 

tion contained by the Spi- ]^ ^"^°' 

p. 7». 

lit of God ^ and the Spi- 
rit which contains them 
with the Creation it felf, 
is contained by the hand 
of God. See p. 74. 

He begat him, together 
with his Wifdom, and fent^' ^ P* 
him out before the bg- * 
ginning of the World — 
This Perfon then being 
the Spirit of God, and the 
Origm of Things, and 
Wifdom, and the Power 
of the moft High, defcend- 
ed upon the Prophets, and 
by them fpake what con- 
cerned the making of the 
World, and all other 
things. For the Prophets 
were not in being when 
the World was made. 
But that W/ifdom which 
was in him, which was 
the Wifdom of God, and 
his Holy Word, which 
is always prefenc with 
him, &c. 

By his Word and Spirit Ire n.L. I. 
he makes, and orders, and^* '^- P- 
governs all 'things, and ^^' 
beftows Beings upon all. 

But they faid as the^. HI. c, 
matter really was, that '^' P' 
the Spirit of Goddefcend- ""^5' ^^^' 

5^S Af} Account of the 

defcendiffe ineum.Hunc ed like a Dove upon him ; 

fpiritum de quo ah Jjaia 
diSum ejl^ & requi- 
efcet fuper enm fpi- 
ritus Dei, /(cut pra- 
diximus. Et iterum^ 
Spiritus Domini fuper 
me, propter quod 
unxit me. Jjle fpiri- 
tin de quo ait Domu 
nus^ Non enim vos 
eftis qui loquimini, 
fed fpiritus Patris ve- 
ftri, qui loquitur in 
vobis. Et iterum^ po- 
te^atem regenerationls 
in Deum demandam 
i^ifcipuUs^ dicebat e'ts^ 
Euntes docete omnes 
gentes ; baptizantes 
cos in nomine Patris, 
& Filii, & Spiritus 
5anQ:i. Hunc enim 
pYonitftt per prophetof 
effundere^ in novijjimis 
temporthm^ fuper fervos 
cr anciUas^ ut prophe- 
ient • unde & in Fili- 
um Dei^ Filium Ho- 
mims fa&um defcendit j 
cum ipfo affuefcens ha- 
■ bitarc in genere buma' 
no^ & reqi^efcere in 
homimbus^ & hahita-e 
in plafmate Dei ^ vo- 
iuntatem Fatris operans 
in ipfts^ & renovans 
to! a vet'jjlate in no- 

that Spirit of whom Ifaiah 
faid, and the Spirit of God 
fliall reft upon him, as 
we have faid already. And 
again, the Spirit of the 
Lord is upon me, be- 
caufe he hath anointed me. 
That Spirit of whom the 
Lord faid. For it is not 
ye that, fpeak, but the Spi- 
rit of your Father which 
fpeaketh in you. And a- 
gain, when he committed 
the power of Regenera- 
tion unto God, to his Di- 
fciples, he faid unto them. 
Go ye and teach all Na- 
tions, baptizing them in 
the name of the Father, 
and of the Son, and of 
the Holy Ghoft. For hira 
did he promife by the Pro- 
phets to pour out in the 
laft Days upon the Ser- 
vants, and upon his Hand- 
maids, that they might 
Prophecy. Whence alio 
he defcended upon the 
Son of God, when he was 
become the Son of Man, 
ufing himfelf to inhabit 
with him among Mankind, 
and to reft in Men, and 
to dwell in the Workman- 
Ihip of God ^ working in 
them the Will of the Fa- 
ther, and renewing them 

Primitive Fait^, 


•vitatem Chrifti. Hum 
fpiritum pctiit David 
humano generic dicem^ 
& fpiritu principali 
confirma me. Quern 
& dcfcendijfe Lucas ait 
pofi adfccnfum fuper 
difcipulos in Pentecojle^ 
habentsm potepatem om- 
nium gentium ad in- 
troitum vita, & aper. 
tioneni novi Tefiamenti ^ 
unde & omnibus Un- 
guis confplranter hym- 
mim dicebant Deo ^ 
fyiritu ad unit at em re- 
dtgente diflantes tribus^ 
& primitias omnium 
gentium offer ente Patri. 
'Vnde & Dominus pel- 
Ucitusefl mittere fe Pa- 
racletum^ qui nos apta- 
ret Deo. — Cor- 
pora enim nojlra per 
lavacrum^ iflam ^ua 
efi ad incorrupionem u- 
mtatem acceper'unt^ ani- 
mce autem per fpiritum, 

Dominus accipiens 

munus a Patre ipj'e quo- 
<jue his donavity qui ex 
ipfo participantur^ in u- 
niverfam terram mit- 
tens fpiritum fan(tum. 

from their old ftate into 
a new ftate in Chrift. This 
Spirit did David beg for 
Mankind, when he faid. 
And ftablifh me with thy 
free Cor principal]] Spirit, 
whom alfo Luke relates to 
havedefcended on theDi- 
fciples, after the Afcen- 
fion, on the day of Pen- 
tecoft, as having power 
over all Nations to grant 
them entrance into Life, 
and the Revelation of the 
new Covenant. Whence 
they with one accord fang 
an Hymn to God in all 
Languages; the Spirit re- 
ducing different Nations 
to unity, and offering the 
firft Fruits of the Gentiles 
to the Father. Whence 
alfo our Lord promifed 
that he would fend the 
Comforter, which fhould 
difpofe us for God.. 
For our Bodies have re- 
ceiv'd that unity which is 
unto Incorruption by Baji- 
tifm ^ but our Souls by 
the Spirit. — Our Lord, 
when he had received the 
Gift from the Father, did 
alfo himfelf beftow it up- 
on thofewhoare partakers 
of it ; fending the Holy 
Spirit into all the Earth, 


otS ^^ Account of the 

L. IV. C. Habente Patre copio' The Father having a 
inenarrahile mi 

»7. P-io^. fum 

nijlerium : minjlirat e- 
nim ei ad omnta^ fua 
progenies, & figura- 
tio fua •, id efl FtlinSj 
& Spiritus Sandui ^ 
yevbum^ & fapentia^ 
quibus ferviunt & fub^ 
jeiii fufit omnts Jingeli. 
Nee enim indigcbat 
G. 37. p. hoYum Deus ad faclen- 
}3o. dum qu<z ipfe apud fe 
pr^finterat fieri ^ quaft 
ipfe fuas non baberet 
manus. Aiejl enim 
ei femper Verbum^ & 
Sapientia^ Filius & Spi- 
ritusij per quos^ & in 
quibus omnia libere & 
fponte fecit ^ ad quos & 
loquitur^ dicensy Facia- 
mus Hominem ad I- 
itiaginem, & fimilitu- 
dinem noflram, ipfe 
a femetipfo fubflantiam 
creaturarum^ & exem- 
plum fa&orum^ <2' figu- 
ram in mimdo orna- 
mentorum accipiens. 

Per manus enim Pa- 

L, V. C ^^^^y ^^ ^/ /"^^ F^^^' 

6. p. 406. um & fpiritum fan- 

dum^ fit homo, jtcun- 

dum fimilitudinetn Dei^ 

copious and ineffable Mi- 
niltry. For there do mi- 
nifter to him his own Off- 
fpring, and his own Figu- 
ration, that is, the Son 
and Holy Spirit j his Word 
and Wifdom, whom all 
the Angels do ferve, and 
to whom they are fubjsd. 

For God did not fland 
in need of them [Angels] 
for the making thofe things 
which he had determin'd 
within himfelf to make, 
as if he had not Hands 
of his own ^ for there 
are ever prefent with him 
his Word and Wifdom,. 
the Son and Spirit ; by 
whom, and in whom he 
made all things freely and 
fpontaneoufly ^ to whom 
alfo he fpake, faying, Let 
us make Man after out- 
Image and our Likenefs, 
He taking from himfelf 
the fubllance of the Crea- 
tures, the pattern of the 
things to be made, and 
the Figure of thofe things 
with which the World 
•was to be adorn'd. 

Man was made by the 
Hands of the Father, that 
is, by the Son and Holy 
Spirit, after the likenefs 
ot God, crc. See C. 35. 
p. 45 1. "E7,g/, 

Primitive Faith. j^i 

'Enefiv (^ 'jvoh ^mi. The breath of Life isC-is. p. 

(jUiTiKov auiiv k/7ro7^KisV Xj 
Tta K<e,yi xjuet©; o tto/h. 

Kotmi ra cm yvii >^('^ 

<f\]m.i J\J})S}^' TO 3 -TTViV. 

lJ^iK(^(ri^y }y 'Trvohjj TO^ 
€^« i/TniHoa. 70 'i^ViiifjM i- 
Slui 077J n Qiov TcL^asy 

T» o« ^ovjQ- eCVTO 

in noviljimii temporibus^ 

S'l^ -^ iio^aias cttj r AV- 

r^^pcoTnVfTU. ' r 'TTVobjJ 

yjcivZi cm 'f KTi:nco(, k^ 
7Win;Mi dva-ppMorti aCrbji. 
'irz^v 3 Scf 70 OT/i)'3-e? tow 

ffXcupQ-^ To 'j TCiu^u* <?N 
ij'j'eio;'. )^ H ^' TTJ'OH a;c- 

one thing which makes the4>5» 4»^» 
animal Man, and the quick- 
ening Spirit is another, 
which makes him compleat 
and fpiritual, and for this 
reafon does Jfaiah fay, Thus 
faith theLord that made the 
Heaven and fixed it ; who 
eftablilh'd the Earth,and the 
things that are therein^ w ho 
gives the Breath to the Psc- 
pie that are upon it j and the 
Spirit to thofe that tread 
upon it. V/here he fays 
that the Breath is given 
in common to the People 
that are upon the Earth ; 
but the Spirit peculiarly 
to thofe wlio trample up- 
on earthly Lulls. For 
which reafon it is that the 
fame Ifaiab diftinguifhes 
between thefe things, when 
he fays, The Spirit (hall 
proceed from me ; and I 
have made every Breath; 
afcribing the Spirit pro- 
perly to God, as proceed- 
ing from him, who was to 
pour it out in the laft days 
upon Mankind for their 
Adoption ^ but defcribing 
the Breath as common 
belonging to his Creati- 
on, calling it his Work- 
manlhip. Now , that 
which is made is different 


7D iB^n^V, ro 3 '5%/\st- 


p. j-e; AiJJy?/ i) [MwvVhs'] »^ 

50«, 077 /;^n ^ '^J/W TOW 

Recog.L. F^l[^^^DeiVnigent;> 
I. §. 69. ^"'" alarms^ non ex alto 
p. 503. /w/tio, /(;J ex if[o in- 
effahiliternatum. Simi- 
liter etiam de Paracleto 



Cum ergo urns fit 
unus Ge- 
nitsis^ fpiritus fan^us 
Filius diet non potejl^ 
nee primogenitus. Fadtus 
eft enim per Faftum. 
Subconnumeratur autem 
Patri & Filio^ tanqu^mi 
frimum fecundi per fa- 
Oum [perfeClum~\ vir- 
tutis ftgnacuUtm. 

An Account of the 

from that which makes it,' 
The breath is therefore 
Temporary, but the Spi- 
rit everlafting. And tru- 
ly the Breath fpringing 
up for a while, and con- 
tinuing a certain fpace, 
after that goes away, leav- 
ing that which it dwelt 
with before breathlefs ; 
but the Spirit taking hold 
of the Man inwardly and 
outwardly, as being con- 
tinually with him, does 
never leave him. 

Mo^es gave it not by brea- 
thing on Men, as Chrift 
did ^ becaufe he was not the 
fountain of the Spirit. 

We fay the Son of 
God is the Only begot- 
ten, being from no other 
Origin, but born of him 
after an ineffable man- 
ner. In like manner do we 
fpeak of the Comforter. 

Whereas then there is 
one unbegotten Being, and 
one begotten, the Holy 
Spirit cannot be called a 
Son, nor the firft begot- 
ten. For he was made 
by a Being that was it 
felf made. But he is re- 
counted in fubordination 
to the Father and the Son, 
as the firft perfeft efFeft 
of the Power of the fecond 


N, w: 

Primitive Faith. 555 

N. B. The Stripture always afferts, that Chrift 
Jefiis is the only^ and the only begotten Son of God-^ 
or, the fole Divine Being, created or begotten 
by himfelt alone, duiaifM-iw,'^ mtbout ay^y he'mg inter- 
pos'd: And it alfo aflerts univerfally concerning all 
the other Beings whatfoever, with which it is 
concern'd, that they were made by the Son^ and 
that the Father made them by his Scy?^ xfitbom]oh. 1. 3. 
ix>hom nothing vras made which was made. It alfo 
calls the Blelfed Spirit the Spirit of Chrij}\ as well 
as of the Father^ with other Indications of his dfe- 
pendance on hira. So that the direct Alfertions 
of this kind in the Constitutions and Recognitions, 
when they afRrm,that he wa§ no ether than the prin- 
cipal of thofe Beings which were made under the Fa- 
ther by his Son^ being fo very agreeable to the facred 
Scriptures, do not feena to want much farther 
Confirmation, efpecially when there are not any 
Texts or Teftimonies on the other lide : Yec 
becaufe 'tis a Point of great Gonfequence, and not 
generally underftood, I Ihall add the concurring 
Teftimonies, befides that of the Ari.tns^ai TertuUtan Epiphani 
and of the two greatelt Men in the Ages irame-Hxrcf. 
diately following, I mean of OYigcn and Eujebim.^^^^- $■ 
TertulUan's Words are lliort, Spiritutn non aliunde ^^■^■'^^^' 
puto quant a Patre per Filiuw. Thofe of Origen p^^^^ li^^^. 
and EufebtM are large Difcourfcs rather thane. 4/n, 
fingle Teftimonies. Yet becaufe they are of 635. 
fuch mighty confeqnence, and becaufe Eufe- 
bins feems therein direftly to appeal to the Con- 
ftitutions of the Apoftles for this Doftiine, and 
under the facred Nam.e of ^1m (pc^'c?)^ or Divinj 
^^ords^ as I have elfeivheve fet down the ^'^'Vords ^y^;^„ ^ . 
of Eufebii'.s ac large upon another Occafion, which ijf Cnn- 
i beg the Reader to turn to and vQwhw'^ toihaW /he utiouf, 
i here fet down the larger and ancienter IDifcourfe ?■ 4<^?. 
of Origen in this place. Not that I care to dc-'^''^' '»7 . 

^^4 ' A?t Account of the 

fcend fo low ordinarily as the fourth Century ia 
an enquiry into the Primitive Doftrines. But Em- 
jWm was fo well acquainted with the ancient Wri- 
ters and their Notions, that I value his Autho- 
rity much more than any of the reft of his Con- 
temporaries ; nay, indeed more than I do the Au- 
thority of any General Council of the Church : 
And the reafon is plain, that he was more skill'd 
in the original Records of our Religion than any, 
or ,an the Leaders and Managers of thofe General 
Councils put together. S^c E^i^han. Haref.DHlX, 

%. I 8. p. 741. :; 

N. B. As to, the Confi^hflaniiality and Cocquality 
of the Holy Ghoft to the Father and the Son, 
they are fo very late Opinions, and eftablifh'd by 
iiich mifevable Authority, that 'tis a (hame to 
a Proteltant to confefs the plain Truth in this 
Waeter. Thcfe Notions being introdoc'd not 'till 
after the middle of the fourth Century, and the 
Authority they Hand upon being no better than 
that of a Letter, or kind of Decretal Epiftle of 
one of the BiiTiops of Rome at that time. Take 
the whole of this fad Story in the Words of the 
original Hiftorian, Soz^omen-^ 
Hid. 'F.f T»7'y ^■>^tv »)>,/ Now at this time again 

Fkclef. L ^' 'ZD;oo7j£p;' ctp^ct^o'}?, trui/ (Jid that qucftion revive 
'^^•^' -'^■'^ 'jTKiov hm-iZaat] ^yiT.t(ni and increafe, which was 
vv d }c, ri Aytov TViuf/M. begun before, whether it 
wajim -^ v/(} of^iicnov </i- was proper to glorifie the 
Bel(eiv 'or^ai'mp ' iexsiKoiy Holy Ghoft as Confubftan- 
.sfei THT^ TTBMot c/>aAfc$«r5. tlal to thc Father and the 
sK. i\7iov n 'oo'nepy -^ t Son. And there arofc ma- 
es2 A&;j/« ffiw'iCn^. x^ ny difputes about this 
^To «MHM« (ruju5?s£9,,7o Point, notlefsconfiderable 
0/7? Avi.(4oiov iy ofxotH(yiov than were the former, con- 
f xih Vt) hi^t% ' a[ji<p'o- cerning God the Word. 
7«d?/ jS ^ctY,ovtdvy ^ 7tl- Upon this Occalion thofe 


7BV Til TO^^, >y Til 77/^?, 
}^ T« B^'fit dK\o7oy TO Tyiu- 

0"/o;' TM ot:^/ t iioc £^'- 
^a^^oP, TO ouJto "Srei r a^c^'- 

"3 T8T(M h'ayw awHSOLvlQ iv 

TTXl^ 3" V^TTTA-f^, id) 

T Avd T" idi^cv oUKMaicui 
^ioihet©- xj y^Z'Jie^©-. 
etvAKiv^fj^rii 3 ■f roiuu- 
ntf ^iljrimcjf, )t), COS eiyjf, 
rr (piKoyeiyjcui cxruixioou Trhi' 

Liber tm vel Damajus.'} 

'iy^-^ls T 7^ ico c4t>CA})- 
(n'cui, avu Tois &r ^ J^'n- 

tS{ lifiUO'l, TtieiJ^ OUOisfft- 
TBTIi 3 'f/jO/jSpa, fOi OTTJ- 

'PccfAcucov oaithiicnai, >)<n/- 
')^M' »^V iKS-^^') ^ 7EA®- 
iX^V iJh^iV » TOIAVVI (»• 

Frimitive Faithl * 

that were for the Sons 
Diffimilitnde, and thofe 
that were for a bare like- 
nefs of Subftance to the 
Father join'd together. For 
they both aiTerted, 
that the Spirit was a mi- 
nifterial Peifon, the third 
in Rank and HoRour, and 
alien from the Subltance 
of God. But as manv as 


glorified the Son as Con- 
fubflantial to the Father^ 
had the fame Notions as 
to the Spirit. And in- 
deed ^pcUinarius at Laodi' 
cea in Syria) Atbanafiui 
the Biihop in Egy^t^ and 
Bafil and Gregory in Cap* 
padocia and Fontus defended 
this latter Dodtrine with' 
great Reputation. But 
when this queltion was 
firft flarced, and, as is u- 
fual, the humour of Con- 
tention Ipread and in- 
creas'd, the Bifnop of ^0;??^,- 
Ceither Liherius^ or Dama- 
fus^2 he'll d of it, and 
wrote to the Ealtern 
Churches, in Conjunftiofi 
with the Wcftern Bifiiops, 
that the Trinity ought to 
be efleerrt'd Confabilan- 
tial, and worthy of the 
fame Glory. Now vvhcrt 
this was done, every bo- 
dy put a period to ths 
A' a z Difpute,? 

3^6 -An Account of the 

Difpute, as looking on the Point at once deter- 
mia'd by the Church of Rome y and To this g^eaC 
Queiiion feern'd to be at an end. 

it in a Matter of Fad I were not to believe 
the expvefs Teilimony of un authentick Hiftorian, 
I (hould hardly ever have been perfwaded, that 
a Dodiine of fo va ft Importance, both in Theory 
and PraGice, conld Hand upon fo weak a foun- 
dation : And did 1 not my felf live in an Age 
and Country, even of Proteflants, v\ho embrace 
the fame Dodtrine and Practice upon it alfo, I 
ihould hardly believe the prefent Matter of Fadf, 
that fnch groundlefs Doclrines are not yet calt 
Giuof the Reformed Churches. All that I would 
farther obferve here is, that tl>e fame honeifc 
Chiiftians whom thdr Adverfaries cail'd Jrians^ 
and who had all along oppos'd the fntrodudV^on 
ot the oiM)'d(7/&^ as to the Snyiy with the like Cor- 
ruptions at the Council of iVw,did alfo bravely op- 
pofe the Introduc^tionof this Corruption alfo ^ but 
wciefovc'dro fubmit to the See of ^ome^ which, as 
it feems to has been the main Patron ot the Con- 
lubilantiality as to the Son, in the third Century, 
when the Council of Antioch rejcded it ^ fo was 
it now the great Patrcn^ or Tarent rather of the 
like Notion concerning the Holy Gliofl in the 
tourth Century alfo. Fid. Qu£ff. & Rcfp. ad Or- 
thod'jx. Omfl. CXXIX. p. 4.79. See alfo Sandius 
/»terprec, Paradox, upon >/j. XV. 26. & XVI. 13-, 
14, 15. 

Orig. K«^' '^v r:i ^i kCm^i And the Time Vaul^ in 

Com- avTif'Tra.vAoimffi.' ' i^r' the Epifile to the Htbrews, 

menf. in ^^^-^ ^/^^f^^''_ i^'^Ms-iv fdidi, in the laft Days God 

^"* ^*3 •'W»»' ^'' ^'v, ci' i^iu KKtr- hath fpoken to us by his Son ^ 

£9(,op.9i' mi-my, /J v x} whom he hath appointed 

7M> aiavttt Im/iisf S'tJ'a.- the Kcir of all things •, by 

r^iifv >W? ori e-ch Td^i whom alfo be made the A- 

^ Primitive Faith, 

CO T(f> Tyij aicoiiaoivi^Kj t 
fxoVo'y^'jHS i^vj©- 70 /'/ B. 
K7W ro'ivui/ )^ ySndth « 
rrdwrn S'la, r Koy^ l-piilo, 

•0' eti/Va i-f/'iloy ei )y To 
•TTVivfJUt. -n alytov <fi eumt 
i'j^ijo. olucu y6 oil TM ^ 
tpiaxoi^i -^'Ufjov av']b ??)> 

J^ 1^'lifjt.iV{0 TO, 'T«tf7i4 

eT/ ctv']^ ii^oijo, di'ctyy^'icv 
TTJ^j/ifi^iixK^ oil To etjioV 
Ti/sC/ixst cT/jt TK \Lyis i- 

Ta TK Koyb Tjy^-.'ovjQ-' 

TM 3 |Wl) P>-ih0UiVCi) TO Cij - 

j^3[/ 'TTVivy.-j. S'tA To'j Xe<- 

Srt/ ycp.Til'iU, 'iTTi^ TO Ci- 

y^sjov avlo hkye.v dKih^Tj 
TO, \v 7w luxyyiKio '?/) 
yA\/Ov]h i^cut 3 77f ^ 'rg'i' 
7#' <:^^, 7»ij c/l'o, t6pJ5 

vaut^ iLj T d-fpvr^TOV (w']pv 
^iT) \9vo\cf^Cct.vov'TXL, Joy- 

fJATlCoV IXuXi^TltV vud ]. 

J)'aw v(^i:dfi2 r d-^i wnir 
f^O©" hif-iv Tmi^ T ;7a. 
Tti^' «J T ijoi/. 6t^A* -m;)^ 


g€s, teaching us that God 
made the Ages by his Son ^ 
the only bejZ,ottea having 
the Particles ^"i S by whom ia 
the making of t!).e A ges. Ac- 
cordingly therefore in this 
placealf^, if all things were 
made ^a tv Ao-ys?, ^^ the 
lVord^\ji<=, by an Inftrument^ 
they were not made uttc t^ 
Ao}^^, by the Word^ [zi by the 
firll caufe- ] but by one that 
is fu per lor to, and greater 
than theWord and who can 
th:dt be but the Father? Nov\r 
we mufi; enquire whether it 
follows from this place, 
v;hich affirms all things 
made by him, that the Holy 
Spirit was made by him alio? 
For I fuppole, he that fays 
the Holy Spirit is a Being 
made, and admits of this 
AlTertion, that all things 
were made by the Word, 
muft of neceffjty grant, 
that the Holy Spirit was 
made by him • and that 
by Confequence the Word 
was more ancient than he. 
But he that will not ad- 
mit that the Holy Spirit 
was made by Chrifl, muft 
by Confeqaence fay he is 
unmade, [or, unbcgotten J 
if he withal j]d!2,es what 
is faid in the Gofpel to be 
true. One may be alfo 


An Account of the 

i7i£pv vo(M^yi Vt) r viov 
"TTzt^/, r Tiaii^. 7zJ to cuj 
7o ojyra TVy^av tw tta- 
^/, o;JLoKoyi/jS/j'a? Slaj^i- 

fua]@- TTv^ r iiov iv 7^, 
■nu 'cwTu ' oS cT' cic ^^gar- 

(ItAVl T«T«, ifTS VD- T&T 

ivy^veiv Tcv TAiif^., -^ 

Vfoy, }U TO ol,}iOV TViVyM^ 

hoy^ ';^ijcfAvuv, to ^ym 
'nt^v^ itj tzI^jI mvTwv r v«m 
(^iViiv. }y -m^ avTH 'bgiv • 

« OAnct, TO //>> ^ tfKTO \\lv 

XP"(^-n^f^v TO 0i8, ^Va 

TO ^•ro')i}wsf (^l/Vi/ t;'/8 dl'p- 

V7?DSW5-<f, » fxovoy ^f 73 

>^o}r/M'^ xj J/kcuou, h] 71UV 
mTnlovv yji) ctv^jo " vohi/ 

of a third Opinion, be- 
fides thofe two which ad- 
mits the Holy Spirit made 
by the Son, and which 
fuppofes him iinbegotten j 
naniely, he that deter- 
mines that there is no pe- 
culiar fubfifting Perronof 
the Holy Ghoft diftina 
from the Father and the Son 
at all. indeed luch an one 
will belt agree to the No- 
tion who believes the Fa- 
ther and Son really di- 
ftind Beings ^ and he will 
fay he is the fame with 
the Father only. Since 
'tis without Controverfie 
that there is a diiference 
declai'd between the Holy 
Gholt and the Son, in thic 
Text, whofoevcr fpeaketh 
a Word againfi; the Son 
of Man, it fliall be for- 
given him ^ bat he that 
blafphemeth againfi the 
Holy Ghoft, (hall never 
have forgivenefs, neither in 
this World, neither in the 
World to come. How- 
ever, we who are per- 
fwaded that the Father, 
Son, and Holy Spirit, are 
three Subllance?, and do 
believe there is nothing 
unbegotten but the Father, 
do admit this Notion, as 
moft agreeable to Piety 


Primitive Faith, 
iyj :6 2nd Truth, that when alj 


%V TKTt ypa.(pAi(' K' T- A. 
Ta.v]a. '^ ^ ttoAu ai^iOa,- 

Ko(xivoti TTUif el 'TTcl.ila. Si 

rtvii <meji<m0.v vfMii eii Ti 
iVcw'nov JhKovaiy. k r. h. 

things arc faid to be made 
by the Vv/'ord, the Holy 
Spirit is the riiofl: honour- 
able, and iirft in order of 
thofe Beings wliich the 
Father made by Chrift. 
And perhaps this is the 
caafe that he is not pecu- 
liarly flyl'd the Son of 
God, and that the only 
begotten is the only Be- 
ing which is by Nature 
his Son originally : Which 
Being the Holy Spirit pro- 
bably itands in need of, I 
mean of his Miniftration 
for his Subliltence • and 
not barely fo, but for his 
being endued with Wif- 
dom and Reafon and 
Righteoufnefs, and all 
thofe other Perfedions 
we ought to afcribe to 
him, as partaking of the 
like, which we have a- 
bove fliew'd do belong to 

Chrift. Yet is there 

feme canfe of doubt from 
this Aflertion, that all 
things were made b»/ the 
Word, and the Gonfe- 
quence that therefore the 
Spirit being made, mull: 
be made by him, how ic 
comes to pafs that i/i 
fome Texts of Scripture 
he is, as it were, preferr'd 
A a 4 before 

560 Jn Account cf the 

before Chri ft, ^r. — And we have been the larger 
in this Enquiry becanfe we would plainly fee how 
it is, that it all things are made by the Word, 
and the Spirit, as a Being included under AU, 
th'mgs^hz made by him, h^ is underltood to be there- 
tore inferior to him by whoni he was made, 
iiotwithftanding ibme Texts of Scripture feeiii 
CO diflraft us, and incline aaother way, <b'c. 


Pnwitive Faith. ^6i 


77jf Holy Spirit is never ^ either in Scripture 
or the mofl primitive Antiquity^ called di" 
recilj God, or Lord ; our God, or our Lord ; 
our King, or our Judge ; nor was he then 
froperlj Invocated by any Chrifiian, 

N. 5. ripHefe being Negatives, 'tis hard to prove 
X them otherwife than by fnewing, that no 
InHances can be produc'd of fuch Names afcrib'd 
to the Holy Gholt, or of fuch Invocation of him ^ 
and are in eSed own'd by all as to the Scripture, 
and ought equally to be own'd, as to the moft 
primitive Writers, as we fhall fee prefently. But 
befides all this, as to his being never call'd God^ 
or Loni^ we have the full and repeated Teilimony 
of Iremm • the full and repeated Teftimony 
of TertttUian-^ and the Teftimonies of ^thena^oras 
and Cyprian • and that the Father and Son are to 
be rilone Invocated, we have the exprefs direction 
of Ignatim • all which I ihill produce in order. 

'A/ TTo^^im (Mvov Tcv Virgins, have Chrjft a- i^nat. ad 
X€i5oi' t3^ of^^hfM f^- lone before your Eyes, and Philad, 
% >^ rh aO% Ta74e«, his Father in your Pray- §• 4* 
\v T aoyfii, <pu)i'(^'ifjhia.i ers ^ being enlighten'd by 
-ware 75U 'Tn'ivfAxjQ-* the Spirit. 

Neque jgttur Domi- Neither did the Lord,iren.L. 
««j, nee}ue Spmtus San- nor the Holy Spirit, nor HI- C 6. 
{fiis^ neque Jpofioli, eum the Apoftles name any one, P- ^°S' 
qui noneptDeusdefifU' at any time, God, expref- ^°9* 
five & ijfe/b/Mff Deum ly and abfolutely, who was 
nomnafent alicjuando^ not God, nor unlefs he was 
nifi ejjet vere Deus ^ truly God. Nor did they, 
neque Dom'mmi a^peU fp^aking in their own Per- 

^^2 Aff Account of the 

lajfent aliejuem, ex fua fon, call any one Lord, 

perfona, nift qui domi- 
natur omnium, Deum 
Patrem, & Filium e- 
jus, qui Dominium ac- 
cepit a Patre fuo omnvs 

conditionis. • Vere 

igitur cum Pater /it 
Dominus, & Filius 
vere fit Dominus, me- 
rito Spiritus SanHus 
Domini appellatione 
fignavit eos^ utrofque 
enim Dei appellatione 
fignificavit Spiritus^ & 
eum qui ungitur^ Fili- 
um, & eum qui ungit^ 

id ejl Patrem. 

Netno igitur aUm^ 
(juetnadmodum pradtxi^ 
Deus nominatur^ aut 
Dominus ap^ellatur^ 
nifi qui eft omnium 
Deus & Dominus qui 
& Moyfi dixit^ Ego 
fum qui Turn, & fic 
dices filiis Ifrael, qui 
eft mifit me ad vos. 
Et bujus Filius Jefus 
Chriftus, Dominus 

nofter. Dtjlinxit 

enim & feparavit eos 
qui dicuntw qaidem^ 
non funt autem Dii^ ab 
uno Deo Patre, ex quo 
omnia \ & nnum Do- 
niinum jefum Chri- 
ilum ca: fua per fon a f*r- 
miffime confcffm -cfl. 

but him that rules over 
all things, God the Father, 
and his Son, who receiv'd 
Dominion over the whole 
Creation from his Father. 

When therefore the 

Father is truly Lord, aod 
the Son truly Lord, the 
Holy Spirit bad good rea- 
fon to denote them by 
the name of Lord. For 
the Spirit has given them 
both the Appellation of 
God, both him who is a- 
nointed the Son, and he* 
who anoints him, that is 
the Father. — —As I faid 
therefore, no one elfe is 
named God, or called Lord, 
but he who is the God 
and Lord of all things, 
who alfo faid to A^ofes^ I 
am that I am. So fhalt 
thou fty unto the Children 
of Jfrael, he that Is bath 
fent me unto you : And 
he that is his Son, Jefus 
Chriil our Lord — For he 
diftinguiflies and pots a 
difference between thofe 
who are indeed called, 
but are not Gods, from 
the one God the Father, 
from whom are all things; 
and one Lord Jefus Chrifl:, 
whom in his own Perfon 
he docs molt alluredly con- 

Frmitive Faith. 565 

fefs. See L. II. C. 57. p. 189. <y Jufl.cum Tryph. 
P- 277. 

Jta Mt is quidem qui 
omnia fecerit^ cum Ftr^ 
ho fuo^ jujle dicatur 
Deus & Dominus fo- 

Oflenfo hoc i£^tur hie 
flam^ (& adhiic ojlen- 
detur ifianifej'ius) ne- 
minem alterum Domi- 
num vel Dcum, nc({ue 
Prophetas^ neque Apo- 
jlolos^ neque Dominttm 
Chrifiutti confejfun: ejfe^ 
exfua perfona -^ fed pra- 
cipue Deum S" Dorai- 
num prophdis quidem 
& apofiolis Pair em & 
Filium confitentibus ^ al- 
terum autem mmimntj 
neque Deum nominan- 
tibus^ neque Dominum 
Cmfitentihiis. Et ipfo 
Domino Patrem tan- 
turn Deum & Do- 
minum, eum qui {o\\jS 
elt Deus &Dominator 
omnium tradente Di- 
fcipulis^ &c. 

Cnm cnim dcclara- 
turn fit wanifefie, qMo- 
viam ncminetn alium 
Deum Z'ocaverunt^ vel 
Dominum nominave- 
runt^ qui veritatis fue- 
runt pradicatores^ & a- 
pojloli libertatiSy nifi fo- 

So that he who made c. 8. p. 
all things, together with 212. 
his Word, may jullly be 
ft y I'd the only God and 

We have fhew'd thisC.p. p. 
very clfarly, (and fliall*'^. 
fliew it more clearly here- 
after, ) that neither the 
Prophets, nor Apoftles, nor 
our Lord Chrift have in 
their own Perfon own'd 
any other for Lord, or 
God; efpeciallythis is clear 
as to the Prophets and 
Apoftles, w ho ackno wled ge 
the Father and the Son for 
God and Lord, and name 
no other God, nor con- 
fefs any other Lord. The 
Lord himfelf alfo deliver'd 
to his Difciples only his 
Father as God and Lord, 
him indeed who is the on- 
ly God, and Governor of 
all things, &€. 

Whereas we have plain- c. \6. p. 
ly declar'd, that they that?^?. ' 
were the preachers of the 
Truth, and the Apoftles 
of Liberty, called no one 
elfe God, and named no 
one elfe Lord, but the only 
true God the Father, and 


A» Account of the 
lum verum Deum Pa- his Word, 

L IV. C 

I. p. 275. 

trem, b" Verbum e- 
)us, <{iii iyt omnibus prm- 
cipatum h.ibct^ mani- 
fejle erit ofienfum Fa- 
{iorem coeli & terra ^ 
& avi locutm ftt cum 
Moyft\ & Lt'gii dif- 
fofttionem ei deckrit^ 
qui convocaverit PatreSy 
Dominum Deum con- 
fiteri eos^ & alterum 
mmimm nofp. 

Cum fit igitur hoc 
firmum & conflans^ ne- 
m'mem alterum & De- 
um & Dominum a 
fpiritu fradicatumj nifi 
eum (fit dominatur om- 
nium^ Deus cum Ver- 
bo /wo, <b' COS qui adop- 
ticms jpiritum accipiunt-^ 
hoc (Ji eos ^ui crcdunt 
in imum & verum 
Deum, & Cbriltnm 
jefiim Fiiium Dei •. 
Similiter & apojhlos 

nemmem aUum 

a ye- 


metipjn Denm 
lajf:^ aut Dominum 
cognaminajje ^ multo 
autem m.igis Dommum 
nufirum^ qui <b' nobis 
pracepit^ neminem Pa- 
trcm confiteri nifi 
enm qui eft inCcelis, 
qui ejl unus Deus &: 
unus Pater, &c. 

who in all 
things has the pre-emi- 
nence, it will thence be 
clearly demonftrated, that 
thev acknowledge the Lord 
God, as Maker of Hea- 
ven and Earth, and him 
that fpake to Mofes^ and 
gave him the Difpenfation 
of the Law, and that cal- 
led the Fathers, and that 
they knew of no other. 

When therefore this is 
certain and undoubted, 
that no elfe is by the Spi- 
rit proclaimed God and 
Lord, bnt he who rules 
over all things, God, and 
his Word^ and that they 
who have received the 
Spirit of Adoption (that 
is, thofe that believe in 
the one and true God, and 
in Chrift Jcfus the Son 
of God •,) and in like man- 
ner the Apoftles of them- 
felves have called no one 
elfe God, have named no 
one elfe Lord. Much more 
is it clear, as to our Lord 
himfclf, who moreover in- 
join'd us to call no one 
Father, but him that is in 
Heaven, vvho is the one 
God, and one Father, b'c. 


Primitive Faith. 


InJe & Efaia/s ^d 
Perfonam Chripi^ & 
Sabairij in^uit^ viri e- 
lati ad te tranfibum^ 
^ pfl f ^ [ey.imtur vin • 
Oi mambiii^ & te ado - 
rabunt^ quia in te Dens. 
Tu enim a Dciis no- 
Jitr^ (ir nefaebamus, 
Deus Ifraelis. Et hie 
enim dicendo^ Deus in 
te & tu Deus: Duos 
proponit qui cYat, & in 
quo erat^ Chrijlum & 

Ergo tnquis provocabo 
te ut bodie quocjue tx 
iiuBoritate iJlaYum 

fcripturamm cunjlantsr 
duos Oeos, & duos 
Demi n OS pr^edices. 
Abfit. Nos enim qui & 
tempora^ & cauf.n (crip- 
tururuw^ per Vet Cra- 
am infpicimus^ maxime 
Parackti^ non hominum 
difcipuit^ duos cjuidtm 
definimiii Patrew^ & 
Filium^ & jam tres 

mm fpiritu fanClo. 

Duos tamen Deos, &; 
Duos Dominos yiun- 
quam ex ore mfiro pro- 
ferimus. Non qua/i non 
& Pater Deus, & Fi- 
Uus Deus, [;& Spiri- 

Hence Ifaiah fays to the Tertull. 
Pei fon of Ghrill, and the Ad^.Prax, 
Sabcans, th6 exalted Men,^- ^'^^P" 
fliall pafs over to thee, andvld.Ci9! 
ihall follow after thee, p. 651. 
with their Hands bound, 
and (Than adore thee, be- 
caiife God is in thee. For 
thou art our God, and 
we knew it not • the God 
of ifrael. This Prophet 
alfo by mentioning A God 
in thce^ and thou art our God^ 
propofes two to us ^ him 

that was fuch. 

and in 
, Chriff, 

vvhom he was 
and the Spirit. 

Thou wilt fay then,' iTcrtulL 
will challenge thee, thatAdvprax* 
this day thou boldly preach ^ ' ^ P* 
up two Gods, and two^'^*'^^^' 
Lords, from the Authority 
of thofe Scriptures. God 
forbid. For indeed we, 
who by the Grace of God, 
have looked into the times 
and caufes of thofe Scrip- 
ture Ex prefTions, efpecially 
lince we became the Dif- 
ciples of the Paraclete, 
and not of Men, do deter- 
mine there are two, the 
Father and the Son , nay, 
three, including the Holy 

Ghoft.- -—Yet do we 

never let the Words two 

Gods, and two Lords come 

o'JC of our Mouths. Not 


^66 A^ Account of the 

tus San(!\us Deus, 6^- as if the Fatfcer is not 

C. I p. p. 

better hoc tanturn in 
tribm MSS. Vatic anis^ 
incjuit Tamelm : 3 "^ 
Deus wmfquifiue •, fed 
quomam retro & duo 
dii& duo dom'impra- 
dicabantur : Vt nhi ve- 
nifjet Chrijlus, & De- 
us agmfccretur^ & Do- 
minus vocaretur ^ quia 
Filius Dei & Domini. 

caterum fi ex 

confcimtia • qua fcimus 
Dei nomen & Domini, 
& Patri & Filio & 
Spiritui convenire De- 
cs & Dominos mmi- 
najfemm^ extinxijfewur 
faces mftras^&c. Itaque 
Deos omnino non di- 
cam^ nee Dominos ^ 
led Apojlolum fequar^ 
ut ft pariter mminandi 
fmrint Pater & filius^ 
DeumPatrem appeliem ^ 
& Jefum Chrijlum Do- 
minum nominem '^ fo- 
lum autem Cliriftum 
potero Deum diccre^ 
ficut idem apofioluj^&c. 

Si Filium nolUYit fe- 
cmdum a Patre repu- 
tari^ ne fecmdus duos 
faeiat Deos did^ o- 

God, and the Son God ^ 
[and the Holy Ghoft God ; 
tho' this laft is only in 
three Vatican MSS. as Pa- 
melius fays] and every one 
God:, but becaufe in old 
time two were preachi^d as 
Gods, and two as Lords; 
that when Chrift came he 
might be acknowledged a 
God, and ftyl d Lord - be- 
caufe he is the Son of him 
that is the God and Lord. 

But if becaufe we 

are fatisfied in our Con- 
fciences, that the names of 
God and Lord do agree 
to the Father, the Son, and 
the Spirit, we had ufed 
the words Gods and 
Lords, we had undermined 
our own Religion, &c. 
Therefore 1 will not by 
any means fay Gods nor 
Lords ; but I will follow 
the Apoltle- and in cafe 
the Father and Son are to 
be both named, I will call 
the Father God -, and Je- 
fus Chrift Lord ^ tho' by 
himfelf I can ftyle Chrift 
God, as does the fame A- 
poltle, &c. 

If they will not allow 

the Son to be efteem'd the 

fecond after the Father, left 

by being own'd a fecond 


Primitive Faith- 


jlendimus etiam duos 
Deos in fcriptura rela- 
tos, & duos Dominos; 
& tamennede ijiofcan- 
dalix^ntur/ationem red- 
didimus ejua Dei mn 
duo dicantuY^ mc Do- 
mini ; fed qua Pater 
& Filius Duo, &c. 

viov 0sor, ;y TTHvy-ct a,yiov. 

Nam fi baptiz^ari 
cjuvs apud h^reticos po- 
luit^ utiqm & rejnif' 
fam peccatorum confequi 
potuit • / peccatorum 
remijfam confecutus e/l^ 
& faniiificatus ejl - 
<b' templum DeifaBum 
eji : QuAYo cujus Dei ? 
Si Creatoris ; non potuit 
qui in eum mn credtdit : 
Si Chrifli^ nee hujus fieri 
poteji templum^ qui ne- 
gat Deum Chrifium : 
Si Spiritus San&i^ cum 
tres unum fint, quo- 
tnodo Spiritui Sandus 
flacatus ejfe ci potuit^ 
qui aut Patris aut Filii 
immicus eJl ? 

he fhould occafion the nfe 
of the ExprelTion, two 
Gods, we have Ihcvv'd that 
there are two called Gods 
in Scripture, and two 
Lords. Yet to prevent 
any fcandal that might a- 
rife to them from thence, 
we have given an account 
how we do not fay two 
Gods or Lords, but two, 
as Father and Son, &c. 

While we fay God the Athcnag. 
Father, and God the Son,Legat.S. 
and the Holy Gholl. io.p.4c. 

For if any one can becyprianC 
rightly baptiz'd among ad Jubai- 
Hereticks, he may certain- 2" P- ^*»^- 
ly there obtain'd remiffion ^id. Ckr 
of Sins. If he has obtain- i^^^Q^; 
ed remiffion of Sins, he is DiveTfal-; 
aifo fandified, and ismadevetur. 
the Temple of God. I Apud 
inquire of what God ? if^ombef-s* 
of the Creator^ he cannot ^'^^ ^* * 
be his Temple in whom 
he has not believed. If 
of Chrilt, he cannot be 
made his Temple neither, 
who denies Chrift to be 
God. If of the Holy Spi- 
rit, when thefe three are 
one, how can the Holy 
Spirit be at peace with 
hira who is the Enemy, ei- 
ther of the Father, or the 

§68 An Accotirtt of the 

N.B. It plainly appears by thefe three laft Au- 
thors, that when the Ancients had the moft: oc- 
cafion, and the greateft Inclination to call the Holy 
Spirit, as well as the Father and the Son, exprefly 
God^ and Lord -^ and when they feem to have 
thought him not unworchy of thofe Appellations, 
yet were they fo wholly deftitcte of all Authority 
and Example for fo doing, that they always avoided 
it. Nor will it be fomuch wondred at, that fo 
Sacred and Exalted and Divine a Being as the 
Blefied Spirit^ is yet never in Scripture or Anti- 
quity allowed the Name of either God or Lord, 
when Men have read and confider'd a few Chap- 
Brocklej- ters in the very Learned and Pious Mr. Brocklesby's 
byiGofpcl Book fome time fince publifh'd, relating to this 
Theifm.L. ^-Viatter ^ which I own afforded me great light into 
\ '. L^' the reaCon of this diftinQion. 

3. 4' Pf 
J46, (^c. 

N. B. One of thefeforemention'd places in Ter- 
tuUian^ and that in Cyprian, together with another 
out of a Letter afcrib'd to Dionyfius Jkxandrims, 
all in the third Century ^ make up the whole of 
the Proof which I meet with in Bilhop BuU for 
the Divinity of the Holy Ghofi, in the lenfe of that 
Conjiantinopoli'tan Creed 5 which Creed his Lordfhip 
propofes to juftifie by thefc three Quotations. 
Sure it had been better to have let this Matter 
alone, at leaft in the Title Page, than to appear 
able in all Antiquity to produce no more than three 
fuch Tefiimonies:, one of which is of a fpurious Au- 
thor, and written we know not when, nor by 
whom, who calls the Holy Spirit only Lord-, an- 
other is Cyprian's, where he dares not call hira 
God, as his Coherence requir'd, but direftly avoids 
it ; the third is TertuUian, who would fain inter- 
pret one Text of the Old Teftament as calling the 
Holy Ghofl; Cod, and fo would himfelf call him 


Primitive Faith. ^6 a 

God, if he duift, buc dares not do it, becanfehe 
owns he has no dear Authority nor Example for 
it, and fo intirely gives up the Caafe ^ efpecially 
if we obferve the more ancient flyle of Athenago- 
Yo/i alfo, moft plainly avoiding k j the plain di- 
rection of Ignatius about thi^ Matter, deftroying it^ 
and the exprefs and numerous Teftimonies of Ire^ 
naus^ utterly confuting it for ever, 

N. B. If it be now expe^ed that I give an Ac- 
count at what time the Holy Ghoft was firft di- 
vedlly called God^ and when he was firft Invocated 
by ChrilHans, 1 muft fay. To be fure not till the 
latter part of the fourth Century. At that time 
the Divinity of the Holy Ghoit, in the moderri 
Seni'e, began to be aficrted ; yet v/ith Fear and 
Caution, becaufe of the want of anciem Atdbortty ^ 
and becaufe a great part of the Chriftian Church 
could not bear fuch an Innovation. The famous 
Bafjl^ Bifhop of Cccfarea in Cappadoct^^ was one 
that ventured as far as he durft ^ yet was he afraid 
of diredly calling him (7 o^, for fear of Expulfion 
from his BifhopricL For fo fays G'r^^o>7iV,i;^?^'«. 
z.€n in his Funeral Oration, o; /^ £{i)>y > aCi^^ y.pLvn? p. ^64. 

r -aSw r 'TTViVfAJt]©- (paVAi,. a>; 'i<i1 &ioi.' 'ivct r ^ i 

m\ius ^ 't ^QhlyM yKaxsvii, \^oei(^<nv. Theje Men 
fought to catch this fhin IVord out of his Mouth con- 

ctrnw^ the Holy Ghojl, that he is God.^. ^that 

they might frofure his and his Theological Tongues Ba- 
nifhment out of the City. Nay, himfelf exprefly owns, 
that he is not Cod, but the Spirit of Godj"\irccwT6iO.^, jom 
I Giif, ciM«t 0S8 'TTviVi-^: ^or is he Cod^ But tioe Sp- 1 Homil, 
rit of God. But, for the greater Confirmation of'^^S. Edpi 
this Matter, give me leave to produce fome 6.^'^^- ?" 
ther Teftimonies in general. The Contents of 
oneot PctciviHs'% Chapters fay, 

Tom. U- 
L I. C. 
14. p. 58 

e. M'f- 
iS. 1)63. 

[putum fjnclum Deum 
a^crte p'ofitcri aufos non 
fuijfc • i^c ne Ccnflan- 
tinopolitanam quldtm 
a:cuwcnkam diftrte De- 

Dtum habendum ejje 
nominatirn decnvit Sy- 
nodus Jkxandrina , 
pie fide Athanafio. [^ A. 
D. ^61'] Damnurunt 
enim anaihemate ilios 
omms qui Spiritum San- 
Uum Creaturam ejJe 
dkerent ^ ac Sand^am 
Trinitatem pronuncia' 
runt unius eJJe JDeitatis ^ 
& Spiritum SanHum 
non creaturam tjfe^ ne- 
que alicmm a Fatris & 
Filii fubjlarjtia. 

A» Account of the 


L. UI. C. 


an. p. 36c 

That the createfl: part 
of ti e Catholicks dui [t not 
plainly pvotcls that the 
Holy Spirit was God : 
Nay, that the general 
Coiincil of Conjkannnopk 
did not diiedtly Call him 
And, fays Fetav'm in the Chapter it fclf,- 

Trima omnmm Sy- The very firfl: Synod 
nodus bpiritumSan^um which exprefly decreed, 
th?t the Holy Spirit fhould 
be efteem'dGod, was that 
of Jkxandria^ wheie A- 
thanafius was Preiident, 
r_A D. 352.] For they con- 
demned and anathemati- 
zed all thofe who faid tbe 
Holy Spirit was a Crea- 
ture ; and they prononnc'd 
that the facred Trinity 
had the fame Divinity, and 
that the Holy Gholt was 
not alien from the Sub- 
ftance of the Father and 
the Son. 
And, fays the fame Learned Author particularly 
of the famous Hilary^ who wrote twelve eminent 
Books of the Trinity, (which have been a kind 
of Standard of Orthodoxy ever lince j) 

Qui Dcuminduodc' Who never, in tbofe 

cimillisdcTrmtatclibris twelve Books concerning 

mmiyiatim n'jn appeliat the Trinity,, calls theHo- 

Spiritum Sa?7^u>n. ]y Ghoft ex'prcfly God. 

And, fays the great Hmtius^ 

Conpat denique ne Laftly, 'Tis certain that 

Bafilii quidem tefnpori- the Catholicks dnrft not 

plainly own the Divinity 


bus^ ac rccentioribus e- 

Primitive Fdth, jjl 

tiam Spiritas SanBi di- of the Hoiy Sfiirit, fo late 
vinitatem aperte profi- as the days of Ba/il • nor 
teri aujbs e(]e catho- indeed fomewhat later. 

But then, as to the proper Jnvocatm of the 
Holy Ghofl:, I mull own I have met with no 
manner of Example of ic till the time of Didji-s- 
rnn-j^ or the Author of the Works under the namej^^ ^j^-: 
of Dionyf us ihQ Areopagite^ about A. D, 355. andNotnin.C. 
next of Epiphanius ^ both which, in the entrance HI. §. i.p! 
of fome of their Works, 6ir tdtly JnmcatethtTr!- U^f^yHi 
ftity, and the Blefled Spirit^ for their Affiflance • J^*^°'*'S- . 
which things, in the firfl: times, would have been ^J uJ^'^f! 
thought very ftrange, if not heretical I confefs,L. i §. i/ 
for my felf, I dare not follow folate, and unfup-p. i,a* 
ported Examples • and humbly hope, that the 
BlelTed Spirit of God will not withdraw hisGsace 
from me, becaufe I keepclofe tothofe facred Wri- 
tings which himfelf indited ^ and to the conflant 
Dodrinc and Pradtice of the firfl Chriltians, whd 
were mofl eminently affifted and fandlified by him- 
felf alfo. And I here openly challenge the Learned 
to declare their Sentiments freely, whether they 
have the leafl reafon to believe, that ever the 
firft three Centuries did properly call the Holy 
Ghofl Cod and Lord, as they did the Father and 
the Son ^ and whether they did ever direQly /n- 
vocate him, as they did the other? Ambitious and 
proud Mortals may be difpleas'd when they 
have not undue Honours paid them ^ but the Holy 
Spirit is then the belt pleas'd, when the Father 
and the Son are the moll exaSly obey'd • and the 
Chriftian Worfhip paid in a manner moll agree- 
able to their facred Commandments. 

N, B. Nay fo far are we from any certain Pre- 
cept or Example for our Invocation of the Holy 
Ghofl, even in the Cafes of his own abode w'ith 
B b * m^ 


Mand. X. 
§i P 97 

VIII. i6, 


An Account of the 

C8^ or departure from us-, which of all things feein 
the moll: proper for Invocation direiled to him f elf ^ 
that we have a moft ancient, nay, I think, an in- 
fpired Teftimony, even in that Cafe, for his pray- 
ing to the Father. 'Tis that of Herman already 

Ml) AuTT^ 7^ 'TTVixiyM. TO Do not gricvc the Holy 
*>:■, TO KOLTnu'iv iv craj- Spirit, whodwells in thee, 
piTTclg lil^'?"^ tJ ©sw, leall he intercede with 
TLjhm?} k-Tii ffn. ' God, and fo depart from 

thee. . 
Compare with thefe Words of Hermas thofe of 
his Companion P^w/, which perhaps are not com- 
Bionly underftood. 

Like.wife the Spirit alfo 
helpeth our'Infirniities, for 
we know ' not what we 
(hould pray for as we 
ought ; but the Spirit it 
felf alfo maketh Intercef- 
fion for us with Groanings 
which cannot be utter'd. 
And he that fearcheth the 
Heaics knoweth what is 
tlic mind of the Spirit ; 
becaufi he' maketh Inter- 
e'en] on for ,t,I]e Saints, ac- 
,. carding to 'the Vv/ill of 

y :,God, ■■;■., 

rid. Baftl. de Spiritu S'MYt&o Op. Torn. \]. C. 29. p. 
219. cumConflitut. Jpjl. L. HI. 16. p. 2 88 & L.VIl. 
C. 28.. p. 38'. Bafil. Jdf^- O'lumn. Hpm: XKi^^. 
p. 622. Bp if LXLl. ad. Aiax. p. 803. TomAl. 

N. B. It will here alfo deferve to be confjder'd, 
that one main Argument which perfw^id&d^ov rather 
dffrightcd the fourth Century into the f^range No- 
tions, but then ftarted, concerning ti-e Co-eflen- 
tiality and Co-equalicy of the Holy Ghoft to the 


'P.y^'l&'f Q it) TO TTViZ- 

atJ^e 71 TO (ppU'tifxa, r ttvU- 

'Primitive Faith. 375 

Father and the Son, was that of the dread of the 
unpardonable 5m agdnfl the Holy Ghofi^ if they 
fhould not embrace them. This is moft fenfibly 
true of the three grcatcit, or moft: zealous Men, ^-^J"^-^^ 
who then wrote for the novel Doftrines, Didymus -^^^^^^^ 
of Alexandria^ Bajil of C^pirea, and Ephrem of E- Bsfil-Op. 
deffa\ altho' in their days thofe Dodtrines were Tom. II. 
not fully fettled in the Church. So great a Byafs Epili 
has Ignorance and Superftition over the Minds of ^jy^'^'P* 
Men, when once they forfake the exaft guidance gp^'^.^Jj^'^* 
of Revelation, and are thereupon left to their own syr. Op. 
vain Reafonings and Dedudions in Divine Matters. Tom. I. p. 

■ j8a i£s 



An Account of the 


The Supereminent Dignity of the Holy Ghoft 
is to he owfi^d \ and d proper degree of 
Worfhip paid him^ not only by hearkening to 
his Holy Motions^ hut by the form of Bap- 
tifm, by the form of Benediction, and in 
Doxologies alfo. 




Conftitu^ 'Es7 roivvv to /x ^I'tiIkJ' 
Apoft. L |[^et e'f Toc ^vcijoi/ T 'I>r 

p. i»». » ^^ , , , , 

rod ym^oi h fJt.Viirxvi ui cu^ 

p. 305). 

ou/Td mipv^cu TO ovayyi- 
hiov eif oKov Tov Koay.oV, yj 

y^ ^ct-^'icax Hi 7ov o.vlav 

^Iv^^cV, ^ dv^VlJO. 70V 

Qicv T oKuv, oi '6^v ctv- 
%v Tmvi^y Kj {jtapTvela, 

BAptizing them into 
the name, Cor dip- 
ping them at the name J of 
the Father, and of the Son, 
and of the Holy Gholt. 
LSee Article XXII. after- 

This Bamifm therefore 
is given into the death of 

Jefus, The mention of 

the Father, as of the Au- 
thor and Sender, the joint 
mention of the Holy Ghoft, 
as of a witQcfs. 

We received a command 
from him to preach the 
Gofpel to all the World, 
and to make Difciples of 
all Nations, and to bap- 
tize them into his Death, 
by the Authority of the 
God of the Univerfe, who 
is his Father^ and by the 
Teftimony of the Spirit, 
who is the Comforter. 


Primiti've Faith, 

'H ^.ti-<: 7CV wei« '!«- 

©«0U 3^ >) •/.OlfCcVicC TOO ci- 


The Grace of the Lord 2- Cor. 
jefus Chrift, the Love of^"^-*3» 
God, and the Fellovvfliip 
of the HolyGhoiLbe with 
you all. Amen. *See the 
earlieft Doxologies, here- 

<2r^^.uw»//.V) ^oyi) >C) A 

M^'lA V/^'JIi^. 

N. B The general Teftlmonies for our honouYing 
and xpor/hippmg the Bieffed bpirit of God, are only 
injiifti» Martyr^ and are thefe following • 

'Aax' ln^y'ov r,)C)T'7rap- But we worfhip and a- JuH:. Apol. 
<wlov vh e^^^m, ly ^- dore him-, and his Son, !•§ ^P- 
jJ.^o.vTv. Yiuai -TM-rtc, -^ that is derived fiom him,P''''^2. 
^ V a}:Kcov i-miAvi.v >y and came and tanght us 
Viotioi^iAvcf ^;^.>J.' cly thefe tilings • and the Hofi: • 
y'iKcov 9e?Tov. -^rvivcA-n of the other confequect: 
TO ee??;)77KoV a^C'oyii^ ^ and refembling Beings, the 
good Angels ^ and the 
Prophetick Spirit; honour- 
ing them by our Reafoa 
and the Truth, 

We will demon[lrate$.f^«P-24- 
that with good reafon we 
do honour the Prophetick 
Spirit in the third rank. 
[;See Dialog, with T>'^]?^^ p. 
32T. where the Holy Spir 
rit is onfiitted ] 

Andh^takes CtheGifts]^. 85. p. 

and afcribes Praife and^^^'* 
Glory to the Father of the 
Univerfe, thro' the name 
of the Son, and of the 
Holy Spirit. 

And in all our Oblati-§. 87. \\ 
yuL lvMy^iJ%J ■?• Wf^' ons we blcfs the Maker of M»- 
f Trin-mv, •^^ TCM way ths Univerfe, tbrongh his 
B.b 4. (ty^ay 

7a ov'q(m]^- TKwVrf, «^ Ttf 
'Etti -mai toU 'sr/Q(T<pif'o' 

^j6 An Accoum of the 

oJjIov 'ina^u xe/?co, )c, M Son Jcfns Chfift, and thro' 
<7r.\"ivi/.ct\©- 7DV a.}i\i the Holy Spirit. 

Thefe Exprefiions of J uftin Martyr would bear a Dif- 
pute how tar the Worfhip of the Holy Spiiir, in the 
third ram. or order were to be extended ^ and efpecially 
ho A? the vvorfhipping of the Father by hhn^ as well as 
hy his Son^ vjcre tobcunderfuood^dld nottheApofto- 
lical Conftitutions, particularly the Liturgick parts, 
give us light into his meaning, and afcertain the 
manner in which this BielTed Spirit is to be a- 
dor'd and wor/hipM and glorify'd among Chri- 
ftians. Only we may note, that this form of Do- 
xology, «/>* TOW dyt^ 'Trvioiy.AJQ-, through the Holy Spirit^ 
which is fo unufual elfewhere, is yet exadly in 
Clemens Altxandrinus -^ I mean at the end of' his 
.Treatife^ Qitis Dives falvetur} This tjierefore I 
fliall here fet down at large, for mutual Illuftration. 
^P"fl "^Q. SiA roil 'TTcuJii 'Im- To whom, through his 

Audt?^' "^'^ ^^'^^ ''"^ ''■^•"''* ^'^'' ^°" J^^"^ Chrift, the Lord 
Biblioth. "^r i) viy^f^y, ^9 J'/c' toJ of the Livin,2. and Dead, 
Pat p. ' ft>'a '?rviviy.c^lQ- «w c/c^«» and through the Holy Spi- 
»87- Tjpj, ite^l©-, euaviQ- (^.' rit, be Glory, Honour, 
jahei'oTHi, :y cue, y^dei, ^ Might, and eternal Ma- 
eii y.viAi -pjcjp, h; 6if-7»u J^ftyi both now, and ever, 
ai^iftii T cuwf^v ' ''AyJjA, ^nd for Generations of Ge- 
nerations, and for Ages of 
Ages. Amen. 


Trimkive Faiih, 


God the Father, the Word, or Son of God, 
and the Holy Spirit, are Beings, or Per- 
fons really and numerically difiinoi from 
each other' 


Cn av^i cum t« y- 

viiijipro yiy£^7^cu, 077 </b'o 
ttC-S-fw'^TwC ii (JLOpTiielct. c4A>;- 
S»'« ^i' • iya eifu o y.df- 

TOpaf t^ ifJiOV 'TTi^'l^ti 

AN D Jefus, when he Matt. III. 
was baptized, went »6, *7- 
up ftraightway out of the 
water ; and lo the heavens 
were open'd unto hira j 
and he faw the Spirit of • 
God defcending like a 
Dove, and lighting upon 
him ', and lo a voice from 
heaven, faying. This is my 
beloved Son, in whom I 
am well pleafed. See A^ar, 
I. lo, 1 1. Luk. III. 21, 


Baptizing them into, [[or XXVIir. 

dipping them at] the name 19- 
of the Father, and of the 
Son, and of the Holy 

It is alfo written in your Job. VIII. 
law. The tellimony of two 17* 18. 
Men is true. I am one 
that bear witnefs of my 
felf ; and the Father 
which fenc mebeareth wit- 
nefs of me. 




An Account of the 

I Cor. VI 



J Cor. 
XIII- 1 $. 

yv 'Jwopy Xeiguv eicrd H' 
cv Toii 0SCU 'iVct yW'O " 

. 'Ek 71^ h'o^cm rev vjj- 
eh 'Incroy, ;^ £f i^ T^£U- 

•m TTcivTn, iy >)^ii «/>' twm. 

%Jf Hffi, TO Q Auls Tf5'J- 

{/«• ;^ /ia4fii<yeHi <fictx.oit- 
^v «J7, j^ (4^73? wet©-* 

f««7^ (MJ Wjf7<y;' v/utW. d- 


3 Pcf . 1. 1. 

f'-«7©"j eif -darxitoUu, y^ 

That I fhould be the 
minifter ot Jefus Chrilt 
to the Gentiles, miniftring 
the Gorpel ot God, that 
the offer ing up of the Gen- 
tiles niight be accept.. hie, 
being lanf^tifiecl by the Ho- 
ly Ghoil, &c. 

In the name of the Lord 
Jefus, and by the Spirit of 
our God. 

But to us there is but 
one God, the Father •, of 
whom are all things, and 
we in him ^ and one Lord 
Jefus Chrift ^ by whom are 
all things, and we by him. 

Now there are diver- 
fities of Gifts, but the fame 
Spirit. And there are dif- 
ferences of Adminiftrati- 
ons, but the fame Lord, 
and there are diverfities of 
Operations, but it is the 
fame God which worketh 
all in all. See 2 Cor. XI. 

The Grace of our Lord 
Jefus Chrift, and the Love 
of God, and the Fellow- 
Ihip of the Holy Ghoft be 
with you all. Amen. 

There is one fpirit, — - 

one Lord, one Qod 

and Father. 

According to the fore- 
knowledge of God the Fa- 
ther, through fan6:ification 

Primitive Faith, ^jg 

jmivqxov oi^aI©- 'ijiffa of the fpirit, unto obedi- 
Xe^spy. ence, and the fprinkling of 

the blood of Jefus Chrilt. 

See I Juh. II. 13, 14, 22, 

23, 24. 

N. B. It will perhaps be here wondred at that 
I omit the celebrated Text in the firft Epiftle of 
St. John^ concerning the three witnejjes in Hea^oen. i joh.v 7. 
But the plain reafon is, that I believe 'tis certain- 
ly fpurious, and inferted by fome bold Tranfcri- 
bers from a marginal Glofs on the next Verfe. 
My Reafonsarethefe, (i) This Verfe is wanting 
in all the moft ancient Copies, Verrions,Commen-_.., 
tators and Writers, for almoft five hundred Years jfft ^*"* 
after our Saviour ^ excepting one inaccurate Citation 739-174*0. 
in Cyprian ^ nay, for feven hundred excepting one and San- ' 
or two more. For tho' a place in Tertullian is'^'u*''' ^P- 
pretended to be a Qiiotation of the laft Words, ^''"'^'^"' 
'tis plainly otherwife ^ and his Allegation of the pj^^'p^^j!"". 
Scripture for what he there fays, directly begins doK.* p^'^'*" 
when thofe Words are over, and not before : 376-^39 §. 
And he that ccnfiders that Tertullian had more 
occafion to quote this Text, than any other in 
the whole Bible, efpecially in his Book againft 
Fraxeoi • and, had ic been in his Copy, would moll 
certainly and frequently have infifted on it, will 
be fo far from fuppofin^ thofe few Words, tres 
mum junt^ to be alledg'd from this Verfe, that he 
will look upon TertuUioin's filence as one of the 
l?:rongefi: Arguments againft it in all Antiquity, 
(2.) Thofe later MSS. which have that Verfe, arc 
in fuch ftrange Confufion, fome having it before 
the eighth Verfe, others after it • and that in the 
Margin^ or at the bottom^ fome in one form of 
Words, fome in another^ and fo ftill only as added 
by later Hands ^ fcarce any at all in the Text it 
felf J that there are the greatelt marks of Addi- 

jSo Aft Account of the 

tion, Corruption, and Interpolation poflible. (3.) A 
plain account is to be given, and is confirm'd by 
the MSS. of the occafion of its Introduction, viz.. 
that it was a Glofs or myftical ExpoHtion of the 
eighth VeiTc, fet at liifl: in the Margin, and after- 
ward put into the Text. This Glofs can be trac'd, 
even in Africa^ where the Verfe firft appeared, as, 
high as Jufiin himfelf ^ and fince its Antiquity 
mult be no greater than between the times of Tcr- 
tffUianandi Cyprian^ 'tis very much that we can difco- 
ver the occafion of its Introduftion fo high as this 
comes to ^ efpecially when by the Teftimony of Fa- 
cundus^z\-i African Bifiiop, we are afTured, that in his 
Opinion, it did come into St. Cyprian's own Quo- 
" tation in this very manner, viz.. not as an origi- 
nal Text, but as a Glofs upon the Verfe follow- 
ing • and if it did not come in that way, muft be 
<iiredly own'd for an Interpolation in Cy^^/dw, as 
vs?en as in John. (^4.) 'Tis a Text in it felf fo 
fmgular and remmkable, that had it been in the 
original Copy, and from thence in the firft Tran- 
fcripts 'tis next to impofiible to fuppofe it fo 
long loft to the Church, without the Obfervati- 
on of any^ efpccially when it belong'd to one of 
the more undoubted Epiftles, and not to any of 
thofe doubtful ones, which were a confiderable 
time not lb well known to a great part of the 
Church. (5.) 'Tis wholly foreign to the Series, 
Scope and Coherence of John in that place ^ who 
had juft been fpeaking of the Atteftation given 
to our Saviour by othr Wttneffes • that he came 
by Water and B-lood •, not by Water only^ but by Wa- 
ter and Blood '^ and that it was the Spirit alfo which 
hear authentick witnefs^ becaufe the Spirit was Truth 
it felf ^ upon which moft naturally follows the 
eighth Verfe in order of the Coherence ^ but not 
the leaft occafion for the feventh. (5.) This 
feventh Verfe confufes all, by introducing the Holy 


». 6. 

'Primitive Faith, 581 

Spirit as a Witnefs, both, in Heaven and on Earthy 
and fo reduces the fjx Witnefles propos'd, in 
reality to only five. (7 ) It feems to dlflinguifh 
the AQyQ-, or Word^ tellifying in Heaven, from 
Jefus Chrift, who was then on Earth • whereas the 
AoyQ^ is no other than Jefus Chrijl bimfelf: And , 
when the hSy^ was in Heaven, Jefus Chrift mult 
be there at the fame time, according to all the 
original Accounts of our Religion. Unlefs we fup- 
pofe John to have been a Cerinthian Heretick, and 
to mal^e Chrifl or the Word^ and Jefus or the Man, 
to be twofeparate Beings ; which, in /ra;^f«JVCopy 
and Interpretation, he fo elrneftly cautions againfl: 
in this very Epiftle, as we have already feen. 

A". B. The Heathen Author of the Dia- 
logue caird Philopatris^ among the Works of Lu- 
cian^ fpeaks as if the Chrillians had this Text 
every day in their Mouths, in his time. But 
the Language of this part of that Dialogne, if 
not belonging to forae of the old Hereticks, is 
fo plainly that of the fifth Century, or at the 
beft the end of the fourth, that 'tis of no manner 
of . weight in this or any Cafe. 'Tis alfo true, that 
this Text was quoted againft the Avians^ fome- 
what before the end of the fifth Century^ hot 
then it was aim oft only in Africa^ the Country 
where this Corruption was firil made. And 'tis 
Idllly true,that by degrees it crept into forae Copies 
and late Verfions, efpecially in the Weft, after thac 
time. And certainly no wonder, when it feeoi'd 
to fupport the Orthodox Dodrme beyond any other 
Text in the whole Bible. On which account £- 
rafmus himfelf was firft oblig'd to infert it from 
a fingle Britt/h MS. which yet perhaps he never 
faw, and which has never appear'd finee, ip his 
third Edition of the CrteA Teftainent •, necuiforet 
anfa calumniandi^ or in plain Englifh^ kajl he (houUbs 
iaU\'i m Arian ^as his Infertion was wichoit the Au- 


582 An Account of the 

thority of the reft of his ancient MSS. from which 
he had made his two former Editions. In (hort, 
ihey who perufe the full Account of this Matter 
in Dr. MiUs^ and obferve how much \{isPremi[es^ 
however made too favourable by uncertain Sup- 
pofitions, require him to rejed this Verfe, will 
wonder how his Conclufton comes to be for it j 
cfpecially when he cannot come at that C^nclufion 
without giving up the Integrity of almoft all the 
original Copies and Verfions of the New Teftal- 
ment for many Centuries ^ only to fupport the 
Ciedit of one Text, which feems to favour fome 
modern Opinions : whereas after all, the Reputa- 
tion of it with him, as well as with every other 
confidering Pei Ton, muft be, at beft, fo very rveak^ 
as not to be able to determine their Opinions in 
any Point, in which they are not already fatisfy'd 
from other Evidence • and fo is even to them of 
very fmall Advantage or Condderation. As to me^ 
'tis, I confefs, one of the plaineft and moft per- 
nicious Corruptions or Interpolations that is 
now in the NAorld^ and built on fuch poor E- 
vidence as in any other Cafe of meer Criticifm, 
where Orthodoxy were not concern'd, would be 
look'd upon as perfeSly iaconfiderab'le. 

N. B. The Words of the Dialogue above re- 
fer'd to, among the Works of Lucian^ and which, 
I fay, are the Language, at the fooneft, of the 
fourth or fifth Age of the Church, are thefe, 

'r-i^i^Acfhv^ eily, [x.i- The Almighty God, the 
jaK, aiiCeJlov., i^.viapA' Great, the Immortal^ the 
qofTfaJiof* TTviiiiJia. Uto.- Heavenly, the Son of the 
^oi Iwm^ijifdiJov • 'h ^ Father. The Spirit pro- 
itiiov, lij cf lyoi Tfia.' ceeding from the Father. 
mvTu vdfii^i (iiva. • T J"' i)' One from Three, and 
>» eidv. vK hcfhc Three from One. Efteem 

Prima he Faitk jSj 

Ti hi-yeti' iv Tfix, rejec thefe Beings to be Jupi- 
^v* ter, and efteem him to be 

God 1 know noc 

what thou fayeft. One is 
Thi ee, and Three are One. 
He who affirms thele Words to belong to th^ firft 
or fecond^ nay or third Century of the Church, muft 
be efteem'd by me wholly unacquainted with the 
Language of thofe early Ages ^ 'till I am, by un- 
deiiiable Evidence, aflarM of the contrary : I mean, 
uiilefs this Author be fuppos'd to have fallen a- 
mong fome of the ancient Hereticks, and learn- 
ed tnis Language from them, and to refer to 
them therein ^ which 'tis not impoffible he mighc 
do. [See the Ads of Thecla. Spcileg, Tom, f, 
p. 96.] 

/tj?f;, ly hat. Xe<5cV) ^ h 
rrHtf^A i ^eij©-i 70 lit,' 

na]«f, I'm -rnvTHfV 0«o?. 
wet©" ■ "jravf^ei di'}*ov, 

«f yaof 0«», as o/K©" Xp/- 

Have we not all one Clem Ep. 
God, and one Chrift ? Isli4<s. 
not one Spirit of Graced- *'i'. 
poured out upon us 

God lives; and the Lord Idem, 
Jefiis Chrilt, and the Holy ap«d Baa. 
Spirit. ^'^ Sjwrita 

The Father is the Godp^,!^* 
over all. Chrifl is thecooftitat. 
only begotten God, theApoftol. 
beloved Son, the Lord*-'"-^ 
of Glory. The Holy 'J P. 
Gholt is the Comfort-^' ' 
er, who is fent by Chrift, 
and taught by him, and 
proclaims him. 

Let fuch a Virgin there- ^ j^.g 
fore be holy in Body andu.p.z^j. 
Soul, as the Temple of 
God, as the Houfe of 
Chrift, as the Habitation 



A/^ Account of the 
of the Holy Spirit. See L. V. C. i. p. 361. C. 

C. 15. p. 


€. 1 8. p 


C :}9, p. 


7. P- 309- 

TmfT^y^a.'npJii ha. ^lavoy v- 

€eiv Kj 'o^n.wiivy J>x 'I*J 
<rs Xp/rs, Tb JOiptK »/^^. SJ* 

'Q.i yd iU ©sof, zii 

Xp/SCf , Xj iK 9 'Sr^if'M- 

y^p-ni^ iU 'T- (jt-ctfTvptia-ccvja.' 

'Oi ©sol', r c-JT? TcivJ&iv 
^\gi(T^iliMVni, :^ r Uov 0.0- 
n yj.ruTrctjhT^.S , K) r c/>c/k- 
ffZUMOIf m '^l'4'WI©" 

'Eli 70 Ol>0(/Xi, 1-6 'TTO.fiO';, 

']iai).ct\©- r <^ rev «," 
•ji^orJiTB^r®?'*' ■ T57Bp/ y/ey 
(Aovo'f/uovi cmyVMtnv ; r 
W5p< Too a^fa Trnvuci]©- 

Wherein we declare un- 
to you, that there is only 
one God Almighty • be- 
(jde^s whom there is no o- 
ther ; and that you mull 
'worfnip and adore him a- 
lone, through Jefus Chriffc 
our Lord, in the moft Ho- 
ly Spirit. 

For as there is one Gocf, 
one Chrifl:, and one Com- 
forter. ^^^They are im- 
pious againfb hira that fent, 
him that fuffered, and him 
that witnelTed. 

Who blafpheme the God 
over all, and tread under 
foot his Son, and do de- 
fpite to th6 Dodrine of 
the Spirit. 

Into the liame of the Fa- 
ther, and of the Son, and 
of the Holy Ghoft. — Of 
the Father who fent, of 
Chrifl who came ^ of the 
Comforter, who teftified. 
See Can. XXVH. p. 442. 
XLI. p. 444. XLII. p: 


Let him be i nil raft- 
ed before his Baptifm, in 
the knowledge of the un- 
begotten God ; in the 
unclerftanding of liis on- 
ly begotten Son ; and in 
she allured acknowledge- 

Primitive Faith. 


tfient of the Holy Ghoft. See Recogn, L. III. §. 
10. p. 521. " 

In One Faith of God lonat. ad 
the Father, and of JefusEph. §. 
Chriflr, his only begotten '^' P- 54« 
Son : — Being conduced by 
the Con:iforter. 

Fare ye well in God the§. 21. p; 
Father, and the Lord je» J5. 
fus Chrift, our common 
hope, in the Holy Spirit. 

Who is come by the ^^j j^^^\. 
Will of God the Father, §. j.p. ^j. 
and the Lord Jefus Chrift 
his Son, with the Co- 
operation of the Spirit. 

Some of them fay, that §• 6. p. ^j, 
the Father, Son, and Holy 
Ghofl; are all one. 

Since there is but oneAdPhilad; 
one unbegotten Being,God, S. 4. p. Se". 
even the Father ; and one 
only begotten Son, God 
the Word, and Man j and 
one Comforter, the Spirit 
of Truth. 

For there is one God of §• 5. ^ ai 
the Old and New Tefta- 
ment. One Mediator be- 
t^^een God and Men, for 
the creation of the intelli- 
gent and vifible Beings, and 
for a proper and fuitable 
Providence to be exercis'd 
over them. There is al- 
fo one Comforter, who' 
wrought in Mofes^ and in' 
the Prophets and Apollles. 

7e^f, >y 'I«(TOy Xp/^u Tuv 

lA.oVO'f/UOVi CtUTvO U/DV -•- 

}^ yjjei^ 'hicrov Xp/r<y, t"^ 

IJLAv dyici) . 

Qlov Tctr^i, )y W£.'« 'lu- 
cov Xp/sDu, roi) vioil rtura, 
&twifyeiet '^i'd^iJ.cijQ-' 

luviiv ^i) TTATi^cf., y^ vioy, 
)y 'TrufvfJ.A ti.yov Kiyacn 

j 0SOf 1^ TtAT^f ' J^ di 

(jLovc^iii vioi, 0£uf A.6- 
i dM^eidf. 

}y kmpTk S'la-^yiKHi ' iti 

«?^ J\i(jutfyi(iM vomwu, }(^i 

fog?!/ y^i y^'ru.hhi)\gv ' iti 
Q y^7 7rti£^KKiU<Q-, o g- 
i^ifyfi<r<ti iv fMi<rrij j(^i ^fio' 

ftlTVUiy KM ^70\Slf 



An Account of the 

;i^ y^'^ew >V-^'' ^"""^ yj^^'^^-> 

Ad Heron. 

Jaft. A pel 

I. S*79-P- 

5 85. P- 

5. ?7 p. 
Try ph. p 


Fare ye well in the 
Grace of God, and of our 
Lord Jefus Chrift, filled 
with tiie Holy Ghoflr. See 
ad Antioch. §. 14. p. 113. 

1 Charge thee before the 
God of the Univerfe^ and 
before Chrift ^ and in the 

p. I7<^i 

ii/©-, J9 r KeiTHfyAcov Pte fence of the Holy Spi- 
rit^ and of the Miniftring 
Orders, &c. 

They then perform that 
waOiing which is by Wa- 
ter, in the Name of the 
Father, and Lord God of 
the Univerfe- and of our 
Saviour jefus Chrift^. and 
of the Holy Spirit. 

And be takes [the Of- 
ferings]] and afcribesPraife 
and Glory to the Father 
of the Univerfe, through 
the Name of the Son, and 
of the Holy Spirit. 

And in all our Oblati- 
ons, we blefs the Maker 
of the Univerfe, through 
his Son jefus Chrift, and 
through the Holy Spirit. 

And the Holy Spirit 
returns Anfwers to them, 
either in the Name of the 
Father , or in his own 
Name ^ He is the Lord of 
Hofts, He is the King of 

I will endeavour to per- 
fwade you that this Pcr- 

'Et' afOjtMS,']©- p r 'Sr^t- 

©«oJ, k] t C7anp@- }>M^v 

1@- ctjia, 70 CI' Tti" vJhi^t 
T676 KoS'JfOV 7mC<l'J- 

^«poM«-3« cv\oyoo/A'-' '^v 
TiDtiiiiii' T 'WAvlc' V-, <^^ '^ 
J/ccJ" a-vn 'h.ff:6 Xeifotj, )y 
• ifiu. 'stnvfJMlQ- rev A><8- 
KoM eumKeUi^ AVTvii To 
'nrvii'l^A To ayo-'i h arro 
ta^cnu'Tv Til 7m}i>oi ti anro 
TO W/k • yJit>-%- r J)j! A- 
(ittcov dvToiy irlt '€^v 

on *t(&-, oTi T«* 'ACfj^- 

Tipoi S?7 7» TO 'TFeii^at, mil' 

Kau oTi J)!h-fxi{ 3,v]il, 
itv )y OioV }{^\ei o ^^(ptijl- 
Xfif \'oy@-, c/)(* TrcMwf <y- 
aavTzoi amM<ht>t^, xj aiy- 
yiKw ' in ai To »;A.I8 

6^7. -OTOM k'tyyi, iCpi^i 

>we«©" 'srCp mt£^ n/ein 
In. r» ify.»ii J)jo ovtos ei- 
f<9/ua MMvkvi Aoj'©- 

vou tJ^eiv T itpj.vyh cro-f^' 

fjUoV T 3 &* TTIf i^A'ois 

VTo.fX'>v]A, oi )^ t'^ cm 
yvii x.>jel>t yjjpi'oi oitv, di 

xjueia, Z) &ia. )c, 'ud.Kiv 
oTiM hAyr\ I KoyQ- «pM- 
WiVtu 7a* Qiov iV Af/J). 

e| tiuJuV • To o\ «; (*( i^ 

Frlmitive Faith. 587 

fon who is fald to have 
appeared to j^braham^ and 
to Jacob^ and to J</fl/f/, 
and is deferibed as God, 
is different from God who 
made all things : I mean 
Numerically, not in Opi- 

There is another called p. 177. 
Lord by the Holy Spirit, 
befjdes him that is under- . 
flood to be the maker of 
the ilniverfe. 

This Power, which alfo,, 3 
the Prophetick Word calls 3*59. ' 
God, and an Angel, we 
have largely demonftrated 
is not reckoned as the 
light of the Sun, different 
only in Name ; but is 
a Being different numeri- 
cally [from God] when he 
fays, the Lord reigned Fire 
from the Lord out of 
Heaven ; the Prophetick 
Word declares that they 

are numerically two ; the 
one which was upon Earth, 
who fays He came down 
to fee the cry of Sodom : 
The other which was in 
Heaven, who alfo is the 
Lord of that Lord which 
was upon Earth, as his Fa- 
ther, and his God, and 
the caufe of his being, tho' 
he be Mighty, and Lord, 
.<!nd God. And again, 
Gc 2 hanftif 


kCOTIMV^. }Ci To 

p. 27. 2&. 

§. ri 

^a} ctJ]? Ao;yjf ^'cAsVao— 

77 7B 'SrViVl/.Ct. K. T' ^• 

Theoh. ad 

Antolyc. ©jW, ^fj/my^-i'. xj C<y- 
LI.p.74.o7ro/<yc, ^d r Ao>'»i J9 -:? 

Ttt Tmpja.' 'TIS "^ ^'^yv '^^' 

An Account of the 

when the Word fays that 
God faid in the Begin- 
ning, Behold Adam is 
become as one of us. Now 
that Expreflion as one of 
us^ is it felf alfo declara- 
tive that there were more 
than one. — And certainly 
that that is begotton is 
numerically different from 
that Being which begat 

If therefore Plato were 
not an Athei-fl:, who de- 
termined that there was 
one unbegotton God, the 
Creator of the Univerfe ; 
neither are we Atheifts, 
who own and retain him 
for God, by whofe Word 
all things v/ere created, 
and are held together by 
that Spirit which is de- 
rived from him. Sec §. 10. 
p. 40. 

To know him to bq 
God , and that Word 
which is derived from 

him. And what the 

Spirit is, &c. See §. 22. 
p. 95. 

Who is this Phyfician ? 
God who heals, and enli- 
vens by his Word , and 
his Wifdom. God by his- 
Word and his Wifdom 
made all things : For the 

Primitive Faith. 3S9 

7? l<pcpcc;,^,jav ol i^.:oi, Heavens were fix'd by his 
x) TTjS 'z^rJ[j.ctji duJH. Word, and his Spirit. 

'^a-ctvjco^ y^ aJ Tf^f >; |n Iikc manner alfo, the t. II p. 

(J,£^c r (pag^fcjy yc)Pvvt(Uy three Days which were 94- 
wmi f^Tiv -^ raaJ"©-, ri before the making of the 
OsS, j^ TO KQyn dv]'^, j^ Luminaries are Types of 
-f (Kpioi avTii ■ •JiTufjeo the Trinity : Of God, and 
Q TVTra 'C$v ctV9pa57!5j> of his Word, and of his 
zres<T<h)]i tI ^coToi' 'ivetT} Wifdom, and in the fourth 
0S3J, AoyQ-, ^:(pU, "Ay Type is Man who Hands 
QpuTT©-. in need of Light: That 

there may be God, His 
Word, His Wifdom; and 

N. B Here is the firfl: time that we meet with the 'ETnTofxcu 
Word T^/oc^, Trinity apply'd by any Chriftian e docarina 
to the Father, the Son, and the Holy Ghofl:^ or Theodoti 
rather, in the CKad: ftile of Theopbilus^ to C7o^, ^■"jf^f^'i; 
his U^ord^ and his Wifdotn-^ excepting in fome old^?^^^^° 
heretical Fragments^ and this upon the bare Oc- ^'lej-.n. 
calion of an Allufion of his to the three F.rilt Days 573. coJ. 
of the Creation, as Types of thofe three Oivineiin. 4 .z. 
Perfons -. To which He adds the fourth Day, as 
a Type of ^'!an ^ and fo augmenrs his TinHy or 
Ternayy to a Ouartcrmry. Little did the Biihop 
of AntiQch dream what a Famous, Solemn, Sacred 
Word he had pronourxM, when he nciniM the 
Word Trinity. All the'Chriftian Religion having 
been for many Ages eilecrn'd little more iran 
the Do&rine of the Trimty : No Myjlery at all fo 
confiderable in Religion as the Afyftery of the Tri- 
nity \ and what depends thereon: And all No- 
tions and Opinions, whether Philofophicdl, or 
Theological, being by fome fnppos'd fo fir true 
and ufeful as they agree with, and fupport this 
Grand ArticU of the Trinity^ but no farther. Nay, 
which is much more than Thcophihs ever thought, 
of the T/'/»/f^ in Vnity^ or one common Divinity 
Cc 3 m 

39^ ^^ Account of the 

in Three Perfons. Of this celebrated DoBrine of 
the^ Tmiiy, all the later Fathers, Schoolmen, and 
Divines treat and difcourfe perpetually ^ and la- 
boor with their utmoft Application to folve the 
Difficulties, and unj iddle the Contradidlions con- 
tained therein ♦, tbo' ftill to no manner of Pur- 
pofe, and with no manner of Succefs. But whence 
I pray, comes all this Noife and Buftle about an 
Vnfcriptural Notion, and an Vyifcriptural Word-^ both 
of them equally unknown in the firft times of the 
Gefpel • and of very little Confequence to Chri- 
ftianity? The Sacred Dodrines concerning the 
BkiTed Creator^ Redeemer^ and Sanaifier of Man- 
kind ; or, in the Words of Tbeophilus, of God^ of 
his irord^ and of his IVifdom ^ or of the Supreme 
(Sod the Father of all things^ of his only begotun Son, 
and of his Hcly Spirit^ are Original, Plain, Eafie, 
Intelligible Dodrines •, own'd in the firft Days of 
Chriftianity, known then by every baptized Perfon 
nay^by the higher fortof Catechnmcns 5 never then 
caird Myfleries^ nor at all look'd upon as Vnin- 
teUigihle : Qj mean any farther than the Natures 
of the Supreme God, and of fuch Exalted and 
Divine Beings as his Son and Spirit mufl: of ne- 
cefficy be IncotnpYebenfible to fuch ignorant Crea- 
,tures as we are:] And the reafon is very Obvi- 
ous, Becaufe the Dodrines about thefe Ever- 
blcHed Beings then were fuch only as ferved th<; 
ufcs of Piety, and tended to imprefs a deep fenfe 
of our Dependanceon them, and of the profound 
Refped, Worfliip, and Obedience we feverally 
owe to them • and not fuch as ferved the ufes 
of Philofophy, and were intangled with the ob- 
jcnre Notions of muty of Sub/lame^ and famcmfs 
of Nature or £' fence -^ with which the Tmullian 
'^tkrnfim^ and ytgilian Dodrine of the' 
Trinity has ever been, and ever will be entaa- 
gled„ Not but that the Word Trinity^ is a very 


Vrimitive Faith, jpj 

innocent and harmlefs Word and may not always 
be improper to exprefs in general thofe three fu- 
per-eminent and exalted Beings, into whofe Names 
we are all Baptiz'd, and to whom only we owe di- 
ftin^t and peculiar Afts of Worlhip and Adoration, 
as to our Bleded Creator^ Redeemer and San^lifitr. But 
then, the Word fiiould be underftood as a plain word, 
fjgnifying only thofe three difiind Beings, withouc 
any other Secret or Myitery at all. For I dial] de- 
fire any one to fhew me the leaft fyllable in the firft 
Ages, concerning this Myjlery of theTrimty^ till Phi- Vid. Con- 
lofophy crept into the Church, and Men became fo ^'^^^'- 
foolilh as to leave the whkfome Words of found Do- ^^°^ ^• 
{IriKe^ dcriv'd from Re/eiaticn, for the vainjing.^^ 277. * 
ling, and metapbyfical Jargon of weak and bewildred 
Phdofophers. And indeed 'tis a mofl fenfible and 
sktCting Change, for an honeft and pious Man to 
read a few Pages of an Original Chriftian Wiicer, 
before Philofophy came into the Church, fuppofe 
of the Jpojlolical Conjiitutiom, and the Primitive 
Liturgies therein contoia'd ^ and then to lead 
as many in Aihanafms, Aquinas, or the like 
Scholaftick and Metaphifick Reafoners, with the 
Liturgies afcrib'd to Baftl^ or the later Au- 
thors^ and to fee what a valt difference there is 
in the prefent Cafe: The farmer containing pbjn, 
practical, ferious, ufetul Truths :i fufiicienc co af- 
feft and influence all Mankind : The latter invol- 
ving deep, perplexing, puzling Subtilties, fit on- 
ly for Metaphylicjl Genius'?, and fufljcient to make 
Men doubt of every thing, and to difpofe them 
to reject the plainnefs of the Duties, on account of 
the aifurdity of the D:ilrims of Chriilianity. God 
have Meicy upon his Church, and in his due time 
reftore us our old, plain, prai!\ical Chrillianity a- 
^ain; when we fiiall certainly be fo wile as to 
banilh all th=fe new Scholaftick Amufements into 
the corners of unfrequeg^ied Libraries •, or rather, 
Cc ^ into 

392 An Account of the 

into the Jaws of the confuming Flames •, that they 
may no more arife to difturb, and perplex, and 
confound Mankind, as they have been fo long per- 
mitted to do •, to the Ruin and Perdition, 'tis to 
be tear'd, of many thonfands Souls for ever. I 
am fenfible I havedigrefs'd here a little, and fpo- 
ken my Mmd more plainly and bluntly than lome 
will approve: But a warm Zeal for tht furity of 
the old Chripian F.vth^ and homjly of the old Chri- 
ftian fradks'^ and a jt;fl indignation at thofe fa- 
tal pervcrtcrs both of the one and the other, \ 
Tncan Schdaflkk Niceties^ and Philofopbick Articles of 
Faith -^ with which the Chriftian World has been 
amus'd for this t 300, or 1 400 Years ^ will not fuf- 
fer me to conceal the Truth, and fupprefs my Sen- 
timents upon this Important Occafion. 

p. 56. 

T'-^'n.LlTI. ^^ Chrijli emm 

P.?q. p. 

mim fubauditur cjui un- 
xit, & ipfe qui un^iiis 
efl^ & ipfa und'o^ in 
qt'a wiLTiis ejl. Et un- 
xtt qu'dim Pater -^ tm- 
Bus eft vera Filius^ in 
Spiritu^ cjui ejl untho: 
(Juenjadmodum per /- 
faiam ait fermo^ Spiri- 
;us Du fnper me • 
ftgnificam & uyigentem 
Patrem^ & undum Fi- 
jtum^ & undtomm^ qui 
efi Spiritas, 

Let us make Man after 
our Im^-fgc^ and after our 
Liknefs. He did not fay. 
Let us male to any other 
than to his own Word, and 
his own Wifdom. 

For under the name of 
Chrift is underftood he 
that did Anoint, and he 
who was Anointed, and the 
Undion whereby he was 
Anointed. And the Fa- 
ther indeed did Anoint, 
and the Son was Anointed 
with the Spirit, who is 
tne Unftion. As fays the 
Word by Ifaiah^ The Spirit 
of the Lord is upon me^ be- 
catife he hath Anointed me -, 
to fignifie both the Father 
who did Anoint, and the 

Primitive Faith. 593 

Son who was Anointed ^ and the Unsflion, which 
is the Spirit. 

Sufcepit autem tres 
fpeculatores, ejui fpecu- 
labmtur univerfam ter- 
ram^ & apud fe ahfcon- 
dit: Patremfcilicit^ & 
Filium^ & Spiritum 

Semper eundem De- 
um fciens •, & femper 
eundem Ferhum Dei 
cognofcem •, etinmftmnc 
nobis mamfejlm efl ^ 
& femper eundem Spi- 
ritum Dei cognofcem^ 
etiamfi in noviffimvs 
temporibus nove effufui 
ejl in nos. 

rs3 0i», r ^ 0?« 'cAjJh- 
!'■/» ■■2<ye5tcvroj'7©", Keu <h- 

(JU(ify\iv]<Q- • T 'TTrJjr.'.A- 

Glortficabitur autem 
Dens tn [uo plafmate^ 
conforme illud iS' con- 
fe({tiens fuo puero adap- 
tam-^ per manm mim 
Fatrts^ id eJl per FUi- 
um^ & Spiritum Sm- 
dumfit homo.fccundum 
fimilitudinem Dei. 

Pater enim conditio 
omnt fimul & Ferbum 

She [R'^hab-] received L. IV. c. 
three Spies, who fpy'd out 37* p 53^, 
the whole Land, and hid^^''* 
them with her. I mean 
the Father, the Son, and 
the Holy Spirit. 

Ever knowing the fame C. ^6. p. 
God ; and ever knowing 364. 
the fame Word of God, 
altho' he were but lately 
manifefled to us ; and e- 
ver knowing the fame Spi- 
rit of God, altho' he be 
but lately pour'd out up- 
on upon us in the laft 

Man is made after the C. 75. p. 
Image and Likenefs of the 380. 
Unbegotten God .• God be- 
ing pleas'd to determine 
and command ^ the Son 
afting and creating ^ the 
Spirit nourifhinghim, and 
making him to increafe. 

Bnt God will be glori- L V. C 6. 
fied in his Workmanfhip, P- 406. 
foiting ir, and making it 
conformable and agreeable 
to his Son. For Man is 
made by the Hands of the 
Father^ that is, by the Son 
and Holy Spirit, after the 
Likenefs of God. 

For the Father fupport-C. '8. p. 
ing the Creation, and his ^^7> 4^3- 


C 20. p. 


y^» Account of the 

fuum portans^ & Ver- 
bum portatum a Patre^ 
prajlat fftritum omni- 
bus^ quemadmodum vult 

Omnium unam & 

eandemejjefidem'^ om- 
pibiis unum & eundem 
Dcum Tatrem recipient 
tibus ; iy eandem^difpO' 
fitionem Jmarnationis 
pilii Dei credentibus ; 
& eandem donationem 
SpiritHi fcientibus. 
Per Spiritum quidem 

ad Filium, per Filium 
autem afcepdere ad Pa- 

Word ^ and the Word fup- 
ported by the Father, be. 
flows the Holy Spirit up- 
on all, as the Father will, 

That the Faith of all is 
one and the fame, while 
all receive one and the 
fame G^d the Father 5 and 
believe the fame Difpen- 
fation of the Incarnation 
of the Son of God ^ and 
know the fame Donatioa 
of the Spirit. 

To afcend by the Spi- 
rit unto the Son, and by 
the Son unto the Father* 

N. B. Before I leave this Article, vfrherein it 
appears that the very word Trinity^ is compara- 
tively a late Word^ as well as the common Dodrines 
about it, is a Ute Do^rine^ i. e. not to be found 
in the ancientelt Records of our Religion, before 
the Introdudionof Philofophy^l cannot pafs by the 
ftrange prejudice of Bifhop Bull in this Cafe, who 
fpeaks as if a certain Book, afcrib'd to Hippolytus^ 
f he Scholar of Irenaus, and call'd Homilia deDeo Trim 
& Vno^ or a Sermon u^on the Triune God^ Title and 
p^Uni all, were genuine. His Lordihip might almofl: with. 
Fjd.^Ni- equal probability have told us, that he had found 
PCTi.Sc<ft. a Treatife of the Age of Hippolytus^ whofe Title 
M-CSj. ^g^g Hydrojhtical Paradoxes^ and I fhould almolt 
^ as foon believe the one as the other. I doubt 

alfo his Qiiotations out of Hippolytus will weigh 
little with cautious Readers, fince 'tis fo very un- 
certain whether any of them are his or aot. ^^ 


Primitive Faith, ^ge 

ffih nomine ejus femntur fpuria fere funt •, excepto for-^rokgemi 
fan tradatu de Antichrijlo : What Writings are current P- ^2- 
under his Name^ are generally fpurious^ excepting per- 
haps the Treatife concerning Antichrijl^ fays Dr. Mills Not. ad 
liimfelf. And Dr. Crabe honeftly obferves, that Locum. 
not only that, bat another parallel Work alfo 
afcrib'd to Hippoiytus^ is fo miferably Corrupted 
and Interpolated, particularly in the Teftimonies 
relating to the Divinity of our Saviour, that he 
is afiiam'd to make any ufe at all of that ^ and had 
He not afforded us fome better attelled Fragments jjjjj, j 
from this Author, to the fame purpofe ; we mull 
have contented our felves with his Atteftation to 
the eighth Book of the Apoftolical Gonftitutions: 
And ftill, all fuch pretended Fragments muft be 
judg'd of by, or expounded according to the full and 
more unqueftionable Monuments of genuine Anti- 
quity. And we may well obferve, that this Author*s 
Writings muft very probably have not well agreed 
to the Orthodoxy of after Times; or elfe, among fo 
many Books which he wrote, we had hardly now 
been difputing, whether we had a fingle one extant 
at this Day. But this only by the By. 

N B. We may here alfo Note, as we pafs a- 
along, that when Novatian^ or that unknown Au- 
thor, wrote his excellent Book ftill extant, De 
Regula reritatis^ Of the Rule of Truth ^ which pafles 
under the name of a Treatife, Dc Trinitate^ Of 
the Trinity ^ and upon that very Subject ^ he nc» 
ver yet once ufes that Word, as not being com- 
monly apply'd to this Matter in his Days. And 
indeed both the DoUrine and the Word^ in the 
modern fenfe, is not much older than the Days 
of Athanafjus^ about the middle of the fourth 



An Account of the 

Tet Are they not intirely feparate^ independent 
Beings, but the Son And, Spirit nrc intimAte- 
ly united to the Supreme God the Father y 
by A nAtural Dependance, Qonftant Confent, 
And fubordinate Operation for the Govern* 
ment of the World, 

Job. I. 18. (w)^^'' ^''^'^ Ue^M. TOO' 

V. 17. 19, 
xo, 21. 

dfdcJf df/juij Kiyj) v,uiv, b 

etf c4Cat ©" TO/*), Tttf 7a ;i^ 

la thlKVVTiv cumo, a. ctvTVi 
d'ei^i aurrS ^pj<», h^ vf^ii 

NO one hath feen God 
at any time ^ the 
only begotten Son, who is 
in bofom of the Father, 
he hath declared him. 

But Jefus anfwerM them. 
My Father workech hither- 
to, and I work. Je- 
fus therefore anfwer*d and 
faid unto them, Verily, 
verily, I fay unto you, the 
Son can do nothing of 
himfelf, but what he feeth 
the Father do. For what 
things foever he doth, the 
fame alfo doth the Son 
likewife. For the Father 
lotreth the Son, and fhew- 
eth him all things that 
himfelf doth •, and he will 
fiiew him greater works 
than thefo, that ye may 
marvel. For as the Fa- 
ther raifeth up the dead 
and quickeneth them , 

Primitive Faith. 
fo the Son quickeneth whom he 


'E/ kyvfhetri fte, xj r 
?r*7rte« /^» iyvtoKet-n av ' 
jy etV* ap77 yvumn <tv- 

yi ctvroS * tA/T?r©-, xxJe/s, 

•lHO-Wf, TMTKTBJ' p^e?'""*' f"^' 

^a]Hf c* i(xoi 'oh i Tttpj)- 

76 |Mo/, 037 iyo hi Tco 'Tra- 
p)/\ >y 6 'TTct-ni^ c* iy.o'i ^f * 
«/fe //», cOa TO gf>» cti^'TO 

k(wn, ficM.' o<»- «ci' rtJCKff 



It ye had known me, ye xiy. 7.- 
fhould have known my n. * 
Father alfo ; and from 
henceforth ye know him - 
and have feen him. Pbi- 
Up faith unto him. Lord 
fbew us the Father, and it 
fufficeth us. Jefus faith 
unto him, Have I been fo 
long time with you, and yet 
haft thou not known me, 
Philip? He that hath feen 
me, hath feen the Father : 
And how fay'ft thou, Ihew 
us the Father ? Beiicvelt 
thou not that I am in the 
Father, and the Father in 
me ? The words that I fpeak 
unto you, I fpeak not of 
my felf, but the Father 
that dwelleth in me, he 
doth the works. Believe 
me that I am in the Fa- 
ther, and the Father in 
me ^ or elfe believe me, 
for the very works fake. 

In that day ye (hall know v. 20. 
that I am in the Father,and 
you in me, and I in you. 

Howbeit, when he thexvi. ij^ 
fpirit of Truth is come, 14, 15, 
he fliall lead you into all 
truth ; for he (hall not 
fpeak of himfelf, but what- 
foever he fhajl hear, that 


An Account of the 

•4>d> ^ AVctyyiKH vjMV. 

XVII. lo Ta efX/iJ Tmm cm. 2^, 
fjuu OK etwTcTj- " 

r. 1U»2, "ly* TOfTTf iv urn. 


'iV r\^uv Iv Zirtv • "im b)d<r- 
{/.'&■ '7ni'<dj<nf 077 av ^ cc 

7oi(y }t) cv if 'ify.oi ' W 

'ipA yn'cocnn xSff^©- on 

fhall he fpeak ; and be 
will fhew you things to 
come. All things that the 
Father hath are mine, 
therefore faid I, that he 
fhall take of mine, and fhaU 
Ihew it unto you. 

All mine are thine, and 
thine are mine, and I am 

glorified in them. 

that they all may be one; 
as we are. C See i Cor. 
HI. 8. and Sandtus's In- 
terpret at, Paradox, upon 
Job. X. 30. moft fttlly.3 

That they all may be 
one, as as thou art Father 
in me, and I in thee: That 
they alfo may be one in 
us ; that the World may 
believe that thou hall fent 
me. And the Glory which 
thou gaveft me, I have 
given them ^ that they may 
be one, even as we are 
one, I in them, and thou 
in me • that they may be 
made perfeQ: in one^ and 
that the World may 
know that thou haft fent 
me, and haft loved thera 
as thou haft loved me. 
[See I Job. II. 22. 23, 


Thou haft not lied un- 
to Men, but unto God. 


Primitive Tdth, ^99 

N. B. In this and many other Places, what af- 
front is offer'd to the Holy Sprit of Cod, or to 
his Son ; what Miracles are done by the Spirit^ 
or by the Son^ areafcrib*d to God bimfelf. Thus 
God ^id ti)€ Works which our Saviour perform'd ^JohXiv. 
Co£i did them by him ^ God made all things by Jefus ' ^^ ^^ 
Chrijii Gocd Men are the Temples of God^ by his"?^^^^ 
Sprds inhabiting in them ^ and many the like Ek- , cor.liL 
preflTioas there are in Scripture, juft as in Irmeiis^ 16, 17. 
God made the World by himfelf^ \. e. by his Word and 
Wifdora. He means probably by his Son and Spi- 
rit. And no wonder ^ when thefe Divine Perfons 
are fo nearly related to God ; are His Son, and 
His Spirit j not only produc'd by him at firft, 
as all other Beings were ^ but produc'd to be ever 
His Inftruments, His MeiTengeis, His Deputies a- 
mong his fubordinate Creatures ; His very Hands ^ 
in the L anguage of Jrentsus ^ and accordingly are 
ever invefted with his Power, Authority and Corn- 
mi flion ^ alTiftedby his Omnipotence; direQed by 
his Omnifcience ^ acting in his Name, referring all 
to him, and doiag all for his Glory. So that 
thofe who think, that the Expreffion before us 
implies, that the f/o/y <jfco/is diftindly called God^ 
are litth vers'd in the Scripture Style and Lan- 
guage ^ and moie fet upon picking up a Text to 
ferve the turn of a modern Notion, than upoa 
exadly and impaitiany underftanding the facred 
U/ritings theralelves in thefe Matters : And for 
once let us fee how near the Standard of Ortho- 
doxy Athanafms himfeif comes to this Expofitioa 
of the Text befoie us : 

"iifE 4<icaVv©- T^ He that has lied to the oe IfKjr- 
6t» -^^(Mv rd GiS s- Holy Ghofl-, has lied untonaf Verb. 
4<^aujo, T$ koCjo/kSptj %v God, who dwells in Men^fContr. 
eiv^^,a)-7mtf ./)<* r tpjL'/^ by hls Holy Spirit. For^"^°-5" 
7^S- */.7v- c,Vi» yxf 1^ -ri where the Spirit of Gcd'^*^^ 


TVlVfMt r 0t» o*« '^y 
0iOi ' \v T8T« >ap, ^M. 
OT, ymnaidp otj s 0sof if 

I Cor. li 'HfMJ- 0sof aimKc^- 

lO, II. Ay^l^, c/>ct r 'rvd/(MJ@- 

tunrv' TV y6 vHvfjui, mv-m 

IpdjV^, 39 TO /?ci3w r 0«8. 

oyTTO J9 TO r 0£K «c/^?f 

0/effel', « flW To TViVfia. T 
©g«. Jt« T A.. 

./^;; Account of the 

is, there God is. For, 
fays the Scripture, By this 
xve know that God abideth ih 
us^ hecaufe he hath given uH- 
lo us cf his Spirit. 

But God hath reveal'd 
them to us by his Spirit. 
For the Spirit fearchcth 
all things, yea the deep 
things of God. For what 
Man knoweth the things 
of a Man but the Spirit 
of a Man which is in him ? 
Even fo the things of God 
knoweth no one but the 
Spirit of God. QSee the 
Ads of Thecla, Spicile^. 
Tom. I. p. 105, 1 09, ii8i 

N. B. This Text is a very difficult 'one, efpe- 
cially in our modern Philofophy, which makes 
the Spirit of Man to be the Man himfelf ^ and fo, 
in the Comparifon, the Spirit of God mult be Co j 
himfelf .^ to coriefpond to it. Which Interpretation 
would make the Text difficult ^with a witnefs, 
and plainly irreconcileable to all the rell of the 
Scripture. Whereas if we remember the ancient 
Notion, agreeable^ to Faul himfelf in particular, 
that the A^X^ Ha eZiu^c.^ the Soul and Body^ are molt 
properly call'd t\[QMan-^ and that the -srveu.iia, or 
Spirit^ is fuperadded by God, as the to vi^/>toviK/3?, 
the governing Principle from above, the Text will 
be much eafier, and may then be thus readily pa- 
raphrased, ' The Spirit of God is not a remote and 
'foreign Being, as one Man is remote and foreign 

* to the Thoughts and Secrets of another; but 

* may father be eompar'd to the rational Soul ic 


Vrimitive Faith. ^bi 

felf, with refpeft to the Paffions, Inclinations and 
Senfations of the fenfitive Soul and Body ; to 
boih which it is intimately united. For as that, 
and that only has the greateft Opportunities of 
diving into the Secrets and Myfteries of its ov^n 
Companions, the w^y^ and (tu^jm^ the Soul and 
Body J fo is the Holy Spirit intimately united to 
God himfelf, and of all the Beings in the Uni- 
verfe (excepting the Son) is the only one that 
is permitted to dive into, to fearch oot, and to 
reveal the fecret and hidden Myfleries of the Di- 
vine Counfel and Decrees concerning his Church 
here on Earth. This feenis to me the plainefl 

f^nfe of this place, rid. Athamf, In illud Qui- 

cunque dixerit, ^c. p. 971. 

afd-fwrnr. K T. A. 

AncTa/. jc. T- A. 

Who being the Wordjuft Par^^" 
of God, infeparabie innet-§'4i- 
Power, and taking uponP' ^^^* 
him. that Humane Nature 
which was formed after 
the Image and Likenefs of 
God, &c. 

He is different from the Dial, curr? 
God that made all things Tryph. ,p» 
I mean Numerically, not^^^'^'^^* 
in Opinion. For I do not 
pretend that he ever did 
any thing but .what the 
God that made the World, 
above whom there is no 
other God, wills that he 
fhould both do and fay, 

This Power is undivi- P- JS'S"- 
ded, and infeparable from 
the Father j after the fame 
manner that they fay that 

£> d ^;?/ 


yi» Account of the 

tcLinnpi^i^ TO (fUi> K- T.A. 

Legat. §.9 ^^lyQ. TK Tiu'Sk iV \Jia. 
Ks(/ o\ avTH Travra ly,'k. 
KUl Ta l)tt" ofT®- j} TK Via 

^.■J]©-. vZi KAi hoy©- r 



V rlf ivdffBi XofctfMp, jULi 
P45. ^ftSiVeu, 715 n TK crcu- 

y.oipMviot.i Ti rh '7rv<ioyi.A% 

OUTW? «,"/ 7« ©ifjl). ;(rf-/ 76) 

the ligbt of the Sun upon 
the Earth is undivided, 
and inreparable from the 
Sun, which is in Heaven, 
and when the San fetsthis 
Light accompanies him^ 

But the Son of God is 
the Word of the Father, 
in idea and in energy. For 
from him, and in him, all 
things were made- the Fa- 
ther and Son being one- 
the Son in the Father, and 
the Father in the Son, by 
the Unity and Power of 
the Spirit. The Son of 
God is the Mind and Word 
of the Father. 

Shewing bolh their pow- 
er in the Unity, and diffe- 
rence in Order. 

To know what is the 
union of the Son with the 
Father ^ what is the fel- 
lowship of the Father with 
the Son ^ what the Spirit 
is •, what is the unity and 
difference of fuch great 
Beings, the Spirit, the Son, 
and the Father, being uni- 
ted together. 

As all things arc com- 
mitted into your Hands^ 
both Father and Son, — 
fo are all things put into 
Subje(f^ion to one God, and 
to the Word which is de- 

Frmltive Faith, 

riv'd from him, which we underfland to be his 
Son, undivided from him. 


Hoy T ^0)fiV ctvTKf Hpil 

voif, Ti '^Vivfj/jc ' (St/ v'Sf^ 
am TTVfof^ TO TVivf/a') 

Per Filium itaque qui 
eft in Patre, & habet 
in fe Patrem, is qui efi 
ntanifejiatus efi Deus. 

Qui igitur a Prophe- 
tis adorabatur Deus vi- 
vuSy hie efi vivorum 
Deus & Fcrbum ejus^ 
qui & locutus efi Moy- 

ft, jp^Q jgitur 

Chrifius^ cum Patre, 
vivorum efi Deus qui 
locutus tfi Moyfi^ qui & 
Patrikis manifefiatus 

For, as we fay, there is§.p.ja.^5, 
a God, and the Son his 
Word, and the Holy Spi- 
rit, united in Power, the 
Father, the Son, the Spi^- 
rit ^ ( for the Son of the 
Father is Mind, the Word, 
and Wifdom ^ and the Spi- 
rit is an Emanation, as 
Light from Fire.) 

That God therefore who iren. L iii. 
is, hath been made mani-C.6.p. 
fell by the Son, who is in *°9* 
the Father, and has the Fa- 
ther in him. 

The living God there- L. IV. c. 
fore who was to be ador'd "-P- '^** 
by the Prophets, he is the 
God of the Living ; and 
his Word alfo who fpake 

to Mofes. Clirilt 

therefore himfelf, with the 
Father, is the God of the 
living, who fpake to Mofiss, 
who was alfo made mani- 
feft to the Patriarchs. See 
L. L C. 19. p. 93- L. HL 
C. 1 1, p. 219. L. V.C. 18, 
p. 427, 428. 

N. B. BeHdes thefe Tellimonies there is a ftrange 
one indeed produc'd by the Sabellians^ and menti- 
on'd by Epiphamus^ as taken out of the moft ancient 
Co/pel according to the Egyptians, thus, Tif ivrlv Vt) ^P'ci'* 
^«4t4£$5, Toy auTov Vt) vih, T^y apriv 71) ajiov Trnvf^Ay , 

as if the Father, Son, and Holy Ghofl were only^ '^^* 



404 Jn Account (f the 

Epiphan. different Names for the fame Per/on. ,We hear 

v«ii^ of this from no other Hand, and have but a very 

^^p'^jMrnperfeft Account of it, fo can fay but very little 

^', 5^' 5, 6.' about it ; only, as far as appears by Epiphamits^^ 

Anfwer to the Sab6Jlian\ it Was barely the form 

of Baptifm^ in that Gofpel it felf,^deliver'd, it 

feems, without thofe Articles, tS, t^,tS, prefix'd 

feverally to every Divine Perfon, which are in 

Mdtthew ^ and thence affording thefe Hereticks the 

occafion of making the former Inference. Which 

is in reality fo very near the moft exa(9: nioderti 

Orthodoxy^ that thefe late Ages have been in very 

great danger of Sabellianifm , altho' Bilhop Bull's 

and others Labours begin to reduce them fome- 

what nearer to the Ancient, or Jriatt Dodrine, 

in this Matter. 



T O T H E 

Fourth Volume. 

The ^rmit'iVe 'Doxologies. 

'E$ atUT?,' )y Ji Avri, j^ 

MORE than the Rom.T.25. 
Creator : who is 
bleffed for ever. ^men. 

Who is over all, God TX. -j, 
biefied for ever. Amen. 
r.or, TheGod over all be 
blelTed for ever^ Ayne-rh'} 
See pag. 13, 14. i'e/<Jrf. 

Of 'him, and through xr. 55. 
him, and to him are all 
things. To him be Glo- 
ry, for ever. Ame-a. 
' To the only wife God XVI.27. 
be glory, through jefus 
Chrift, forever. Amtn. 

The God and Father ^Cot.XI. 
of ourLordJel1.isChrin:,5». 
who is bleikd for ever- 


Gal. I. 4, . KetTvl: ro UMfMi. t« 0£k )^ 

5' 7m\^h Yifieou' ft) J) cfii^ct, «< 

r^i dtmoii^ dieovuv' aumv. 

Ejih. III. 'Ai/t&-1jj c/b'^Sl, CV T« &«.- 

Philip.lV. Tf '5 0s» )^ -narex n^tMv 

avuv' dfAYiv- 

1 Tim. I. Ta JV" /Sstcn^gi -^^J" a'ftJvwy 
J? et<(>:^{jo)y eiO£$tT«, ftom OB- 

7«< a/«vttf "^ Atuvm' AfAvV' 

2 Tim. Kue<er « n J^^a {if tli 
IV. I ^. diiovAi ^^ Aiumv dy-nv* 

Heb-Xin 'O ^i 0s3f tw< sjfMfW^ — 

21. «/>*' *I»,o-» Xezr«' w » •A'^<« 

sif T»f A/wmj ^ diuvav 


iPet.lV. "ivA li) met Jh^A^tijAi 0^ 
II. 060?, eT/e^ 'ivcTS Xe/?"«* « 

«$7C n ?A>'^a ;j^ to K^.m u( 
rii dtcovai ^A/o'vur AfMV» 

V. II. ■' "A^tJ [0£foj n t/b'^a, J9 

TO y.^.7Zi eJi T«f AiaVAi r^ 

ettaioV ct^Am. 

2Pet. III. 2;<yTHe<!f 'I«3-» Xe^fK* et'y- 

18. '^ t; /t^«« y^ vvv, yj) iti «'- 

(A^^.v AiKVOi' eiy.W' 

According to the Will 
of God and our Father. 
To him be glory for ever 
and ever. j4men. 

To him be glory in the 
Church, by Chrift Jefus, 
throughout all ages,world 
without end. Amen. 

Kow to God and our 
Father be glory for ever 
and ever, jimen. 

Now to the Ring of 
Ages, immortal, invifi- 
ble, the only wife God, 
be honour and glory for 
ever and ever. .^meft. 

Whom no man hath 
feen, nor can fee. To 
whom be honour and 
power everlafting. Amen, 

The Lord : To whom 
be glory for ever and 
ever. Amen. 

Now the God of Peace, 
— through Jefus Chrift : 
To whom be glory for 
ever and ever. Amen. 

That God in all things 
may be glorified, through 
Jefus Chrift. To whom 
is glory and dominion for 
ever and ever. Amen. 

To God be glory and 
dominion for ever and 
ever. Amen. 

Our Saviour Jefus 
Chrift : To him be glo- 
ry both now and for e- 
ver. Amm. 

to the Fourth Volume. 3 

MoVtf OT?5 QzS, oanet m- To the only wife God, Jude v.25 

^S mvjcti T»? AiUVAi' d[MI>. 
'AyTxJ [^*f«(T3 X£/?-<»] « 
*/«;'(*; r dtovur etyi.nv. 

rhtj J)jm[juv' on cv 'irCltmi 

'H ciJJtieia. TW Qio vt(/MVi 
'H si/Aoyitf, x} n tTo^it, ;^ 

v^ dtuvtiV <l\j.m' 

Our Saviour, be glory, 
and majefty, dominion, 
and power, both now 
and ever. j4me}i. 

To Jefus Chrill be glo- Apoc.1.6. 
ry and dominion for ever 
and ever. Amen, 

Thou art worthy, O IV. i 
Lord, to receive glory, 
and lionour, and powers 
for thou haft created all 
things, and for thy plea- 
fure they are, and were ~, 


BlelTing, and honour, V. !■>, 
and glory, and power be 
to him that fitteth upon 
the throne, and unto the 
Lamb, for ever and ever. 

Salvation untoour God VI'.io. 
which fitteth upon the 
throne, and to the Lamb. 

BlefTmg, and glory, and v. 12. 
wifdom, and thankfgiv- 
ing, and honour, and 
power, and might be un- 
to our God, for ever and 
ever, j^men. 

Alleluiah : Salvation , XIX. i. 
and glory, and honour, 
and power unto the Lord 
our God. 

All thefe has the great clem.Ep. 
Creator and Lord ot all I- §• '^o. 
commanded to obferve !'• ^^i^- 
peace and concord : being 
A 2 OTtVldc, 



*6czy cTo^* cjf T«? diavcti 

§.38. p. 'O Tmniaui )'iuai, }y eAt^.<- 
168. is^ytitTai' w « cPo^a e/? TKf 

(liSvcli ^ cticoyeov' et[/.y\V' 


dicovcii 7^ dicovav' dyiW' 




/;« 'i><7? XetrS Q^' ka'£';'k '1- 
f;t? -7^ dldviiV d{J.iiV. 

liK^ Xeti-^' Sf ^ dv-n} 

T^f diiiVAi ^ didi'cov. d- 

A'' » *yT&) J^o^<r, T?^*), 

voi dicJvici^ ^ r d uvav iii 
T«> dtavcti r dtcovccv' dmv- 

A;' » « c/l'^<:t tJ Q't^ W 


/ nofl". , , ~ , , r^- / 

p. 2CC. 

good to all ^ but efpecial- 
ly to us, who flee to his 
mercy through our Lord 
Jefus Chrifl: : To whom 
be glory and majefty for 
ever aad ever. Amm. 

God Almighty : To 
whom be glory for ever 
and ever. Amen. 

He that mvide us, and 
formed us : To whom be 
glory for ever and ever. 

That the name of the 
true and only God might 
be glorified : To whom 
be honour for ever and 
ever. Amen. 

The Molt High : To 
whom be glory for ever 
and ever. Amen. 

ChoXen byGod,through 
Jefus Chrift our Lord: 
To whom be glory for 
ever and ever. Amen. 

Jeliis Chrilt : By whom 
be^ glpry, and majefty, 
and power, and honour 
uQto him, now, and for 
evermore. Amen, 

Through whom be ho- 
nour, and glory, and 
might, and majefty, and 
an eternal throne, from 
everlaftingto everlafting. 

■ Thpugh whom glory 

be to God for ever. Amen. 

C. 8. 

C. 8. p. 20 

C. 25. p. 370.. C. 47. 

p. 385. C.49. p. 385;^ 

to the Fourth Volume* 
J. L. VII. 

iM^vfi 0J«" '9 TOr£z\ 

©fctr rtpi^. ^-^^- L. VIII. 

G. 3. P- 390- 

ii:^/ £lf T«? AiaVAi' A\m. 

0J6, cTw/twajj^* <^ 0A6)?. 

077 ffs £57!' H <^6f<i;, ;(5ii 

H J)jVA(Mi iU T«f ttlMVAi' 

6UA07»!T0< « eJj TW AlCOVAi' 
^J" AIUV6>V, 

The will of the God 
and Father of the Uni- p. 223. 
verfe, which is revealed 
unto us by Jefus Chrilt 
our Lord : To whom be 
glory for ever. u4men. 

Through whom glory i^ jy^ q 
be to God, in fpirit and 5.' p. 294.* 
truth, for ever. j4men. 

Believing in the one l.V.C.5. 
and only true God and P* 304« 
Father, through Jefus 
Chrilt, the great High- 
Prieft, and Redeemer of * 

our fouls, and Rewardcr 
of our fufferings : To 
whom be glory for ever. 

Through him worfhip, l.VI. C. 
and majefty, and glory 30. p.350. 
be given to Almighty 
God, both now, and for 
evermore, ^mcn. 

OGod the Creator ofL.VlI.C. 
the whole world : — For^v-P^Ti- 
thine is the glory, and 
the power, for ever. A- 

O thoa great proteftor C ^^^A- 
of the pofterity of A- P- 373. 
braham, thou art blefled 3^^* 
for ever : Thou art blef- 
fed, O Lord, the King of 



C. 38. p. 'T'TTgf Anavjav trot « c/K^et, 
roV, ;^ «t«\ >(^i iii T«? *'/«■ 

C. 45. p. ifi^'' »» <"' "^'f** ^ *W 

382. 'XV<il(M% ili T«f dlUVCLi' 

ti'imv. See Ignat. ad 
Ephef. §.21. p. 55. ad 
Rom. §. 8. p. 77. ad 
Philad. §. ij. p. 8(J.^ 
C. 48 D '^*' '^Tf i-Tft tiiivoiy <m r^i- 

385. * * '»'« yVof* <^^ '^'^'^ TflTfiT, 

iti lif *'/«;'<:«? "^ Aiavuv 

«>i5,. r^^. L. VIII. c. 
5. p. 392. G. 6. p.394- 
C. 8. p. 395. C. 9- P- 
395. C. II. p. 398. 
C. 37. P- A-^^' C. 40. 
p. 418. C. 41. P-4i8. 

L. VIII. "^^ *™' '^'^•'' '?'^"' '^ ^' 
C. 7. p.* ^*<. ^ <^'^ '^^ '^ ''■^ '^'7?'> 

394. h) A><V '^vdl'uAJh 2'f 7"«« 

dtmAi' dimv. 

;^ tJ <*;)/.'« 'TTvJjuitji, it) vSv^ 

Xj <*H , /^ ek TB? AVi\hH7lU( 

K) ATihd/nrvi diuvAf ^ 
eCiavuv' }(^i Tiai Kxo( As- 
yiTU, eciMV. Vi^d. G. I 5« 

p. 406. bis. C. 16. p. 
407. G. 1 8. p. 407. C. 
20. p. 408. C. 21. p. 

Glory and worfhip be 
to thee for all thefe 
things, through Jefus 
Chrift, now, and ever, 
and throughout all ages. 

By whom glory be to 
thee, in the Holy Spirit, 
forever. Amen, 

Praife becomes theev 
Hymns become thee \ 
Glory becomes thee, the 
God and Father, through 
the Son, in the moll Ho- 
ly Spirit, for ever and 
ever. Amen. 

For to thee is due glo- 
ry, honour, and worlhip, 
and by thee to thy Fa- 
ther, in the Holy Spirit, 
for ever. Amen. 

For to thee belongs all 
glory, and worfhip, and 
thankfgiviiig, honour and 
adoration, the Father, 
the Son, and the Holy 
Spirit, both now, and al- 
ways, and for everlafting 
and endlefs ages for ever. 
And let all the people 
fay, Amen. 


t6 the Fourth Volume, 

408. C. 22. p. 409. C. 

29. p. 41 1. C. 38. p. 
417; C. 39. p. 417- 

f^Petr A/j.vtv. Ji^et a> u4i'fc/f 
^icS, y^t &k} y'Hi Hfm», h/ 

T»J AtuVAi' el(JtMV. 

tiyla, fi J^'^Ay y[g} vOv, ys-i 
ih tU ^JLixXovldi OLiavAf et- 

Iv '?rviv}M!]t dyicy A pud 
Eufeb. Per (jztem^ tibi, 
& cum ipfo, & cumfpi^ 
ritu fanilo^ gloria. Vet. 
Interpr. Ter cjuem^ & 
cum <juo^ tibiy cum fpi' 
ritu flifj^h, gloria. Ru- 

There one that is Ho- C. 13, ^ 
ly, there is one Lord, 4o4» 
one Jefus Chrift, blefled 
for ever, to the glory of 
God the Father. Amen. 
Glory to God in the 
higheft, and on earth 
peace, good- will among 
men. Hofanna to the 
fon of David. Blefled be 
he that cometh in the 
name of the Lord, being 
God and Lord, who ap- 
peared to us: Hofanna 
in the higheft. 

With whom worthy C. 37. p. 
adoration is due from e- '^'7» 
very rational and holy 
nature to thee, and to 
the Spirit, who is the 
Comforter, forever. A- 

With whom, to thee, Martyr. 
in the Holy Ghoft, be Polycarp. 
glory both now, and to f P- ^'o^^- 
all fucceeding ages. A- X]\^^^\'^' 

p. 199. 




§. 20. p. "Ivd Yj.i iuivot Jh^tt^atTj 
coi. ,f yjj^ov. (Tid TiutS'oi civ 

'Bct.ffjXidJcv'jQ- Ui T»f <*/- 

dy'ioov oti\5K<T^. 
2C2. tt>/« •^Viv^(XAJi, ui Ttff a/- 

§. 21. p. 




That they alfo may 
glorify the Lord,--- — ^ 
through his only begot- 
ten Son Jefus Chrift : To 
whom be glory, and ho- 
nour, and power, and 
majelty for ever and ever. 

Our Saviour Chrift 
reigning for evermore. 
To liim be honour, glo- 
ry, niajefty, and an eter- 
nal throne from genera- 
tion to generation. Jfwf;7. 

Jefus Chrift : With 
whom glory be to God 
the Father, and the Holy 
Spirit, for the falvation 
of his chofen Saints. 

To whom, witti the 
Father,- and the Holy 
Ghoft, be glory for ever 
and ever. Amen. 

N. B. The Doxologies in Paul, tweh^e in num- 
ber, are, as I underftand them, all direded im- 
mediately to the Father J or to the Father through the 
Son. Of the three in Peter, two are direded, as 
thofe in Paul, to the Father, or to the Father through 
the Son ', and the other is exprefly and only di- 
reded to "-Jefus Chrifi himfelf. The fmgle one in 
Jude is direded only to the Father- Of the Hx in 
the Apocalypfe of John, three are direded to the 
Father alone *, one to the Son alone ; and the other 
two to the Father and to the Son jointly. So that 

* Vid, Hippolyt. de Antichrifto. apud Combefif. Audlar. 
Koviff. C. 67. X'' ^c. Epift. adDiognet. p. 502. 


to the Fomth Volume, 

in the Sacred Writings own'd to be Canonical^ the 
Holy Ghoft is never mention'd in Doxologies 
at all j and the Son not often, any otherwife 
than as the Mediator. Clementh eight and the 
Apoftles fix Doxologies alfo in Clememh Epi- 
ftle, and former fix Books of the Conititutions, 
are exadly like thofe of Paul^ intirely direded 
to the Father^ or to the Father through the Son ^ 
without any mention of the Holy Ghoft. The 
publick Doxologies of the Jewifh and Gentile 
Liturgies, contain'd in the feventh and eighth 
Books of the Conftitutions, are direded feme- 
times to the Father alone, fometimes to the Father 
through the Son j fometimes to the Father^ and the 
Son^ in the Holy GhoB : nay fometimes, if the 
Copies are not corrupted, of which prefently, to 
the Father^ and the Son^ and the Holy Ghosh ', espe- 
cially in the Celebration of the Sacrament of the 
Lord's Supper, when the Church did rather more 
folemnly mention the Holy Ghoft than upon any 
other occalion. The certain one in Folycarp\ 
frayer before his Martyrdom, is either to th^ 
Father^ the Son, and the Holy Ghofi j or to the Fa- 
ther, with and through the Son, in or with the Holy 
Ghofi, Cfof the Copies and Verfions vary in the 
Form.] The four remaining Doxologies in Voly- 
carp\ Martyrdom are not fo certainly genuine as 
the former -, and fo their exadt Form need not be 
enquir'd into fo nicely. However^ upon the 
whole, we may very eafily fee the great diftindion 
there was among the firft Chriftians in the Wor- 
fhip paid feverally to the Father, the Son, and 
the Holy Spirit -, and in what manner and forms 
they were glorify^d then by them. And certainly 
it becomes the prefent Churches of Chrift x.6 
take care that they worlhip and glorify the fame 
Sacred Beings in the. very fame manner^ and no 
Other: this riiatt^r of Divitie Workup being of all 
B things 


things certainly the leaft to be alter'd by bare hu- 
man Reafonings and Authority j and fuch where- 
in the Rules and Examples in Holy Scripture, and 
the Apoftolical Fathers, efpecially in the primi- 
tive Liturgies, are the moft religioufly to be" ob- 
ferv'd by all Chriftians. 

N'B. There are very great reafons for fufpicion, 
that the Orthodox have fometimes alter'd the Par- 
ticle belonging to the Holy Ghoft, in the Confti- 
tution Liturgies, and put and the Holy Ghoft, in- 
ftead of in the Holy Ghoft, or ^jy the Holy Ghoft. 
The Reader muft judg here whether I fpeak with- 
out grounds or not. 

(i.) This fort of Corruption in the primitive 
iJoxologies is evident in other cafes. Thus in 
Polycarfs undoubted Doxology, 'tis now in the 
Greek ;^ Trveu/xofi kyioo^ and the Holy Ghofi^ as alfo 
in the Latin Verlions : yet in Eufebim 'tis ev Trveu- 
/xftf/ oiycf}^ in the Holy Ghofi j which was therefor^ 
probably the original reading. Thus alfo at the end 
of the Martyrdom of Polycarp we have it once ;^, 
afidy and once avv, with: but then the one is in that 
part which is wanting in Evfchiiis *, and the other 
is only in a Doxology of Fionius^ a Tranfcriber af- 
t>e Spiri- terwards. Kor does Bafd in his diligent Search 
niSanao. after fuch old Forms produce any of thefe kinds, 
till about the beginning of the third Century , as 
knowing nothing of them before that Age. _. ^ 
(2.) The Arians^ who were the Prefervers of 
the moft primitive Dodrines and Doxologies of 
the Church, always inflfted upon this, that h 
TiVtu/Aixfi kyoc^ in the Holy Ghofi^ Was the original 
Form ., and do not appear to have o wn'd either Kai 
or (Tuv, and o\' rolth. . The latter efpecially they ut- 
terly difapprov'd of, as intirely contrary to thean- 
tient Pradticc \ as indeed it is not once in the whole 
ApoftolicalConftitutions at this day. Nor does 
i>,?/7/ pretend to any Apoftolical Tradition or Prac- 
tice for that Form, in his large Vindication of it. 

00 1 

to the Fourth Volume, 1 1 

(3.) lobferve that K,a( and is never us'd in the 
Coiillitutioris till the eighth Book, nay not till the 
twelfth Chapter of it, which is the Euchariftical 
Office i and even there the original e'f in is ftill fre- 
q.uently preferv'd even in our prefent Copies ; 
Which iij md was, therefore, I beli.eve, an Interpo- 
latioii to coiifjrm the Rule to the modern Pradice, 
made in or before . the days of Bafil^ m whofe 
time both thofe Particles were us'd by the Ortho- 
dox ; which was a raoft pernicious Corruption. 
Thefe frequent Interpolations made by the Church 
mdi the Orthodox, render it fo hard to depend on 
things agreeing with later Notions and Pradices 
in autieot Authors, in comparifon of thofe which 
comradiEl them, if the Conftitutions were but 
ais free fromi Orthodox Interpolations^ as they cer- 
tainly are froni thofe of the Arians^ of which fuch 
an ill-grounded noife is made \ they would be a 
Treafuric ftill more ineltimable. 

(4.) What is here very confiderable, the Apo- 
{tles themfelves in the lixth Book of the fame 
Conftitutions dp moll folemnly appoint the Wor- 
fhip of the Holy Ghpft in the other manper, by \.v 
in and not by ;£, and° ^hSjuutv v/mv ©£ov TrstvToH^Vo- C. 14. jt. 

M/uSv, iv TTif Trnvxyap zyvtu/xofi* }f^e declare vnto q'^^IJ^I 
youy that there is only One Cod, Ah^i^hty^ hefides 382, 
whom there is no other \ and that you n}ufi rforjh^p an4 
adore him alone^ through Jefm Chrifi pur Lordj in the 
rnofi Holy Spirit. SeeEph.II. 18. To conclude : 
The Works even of Athanafiu^ do not only' imply Delnca?- 
thatev TTveu^T/ cL-yioc^ in the Holy Spirit^ was the ori^ "^f* ^^ 
ginal Form, by his 'general ufe of that Stile ia "all ? i j"i, 
his earlier Writings, both in his Doxologies, aadAdSer'ap, 
pther Exprefllons ^ but alfo inform us at vyhatp. jy^j.^ 
pme thi^ Language was chang'd, and the i^ or oiiv ^'^l- bis. 

aTiLJ ox with brought into common practice, by his ^^^j ^9^9 

; ■ • ° D - 1^ • 202,205.' 

B 2, ^lt:erias^;^2o> 

Ubi fu- 


Apoi. ad altering the Stile fometimes iu liis later Writings. 

Conft_p. 53 ^\^^^ Yis very probable this great Corruption of 

ll?ad^* ^^^ ApoRolical Conftitutions, and the Alterations 

Sera p. i^ the publick Worlhip conlequent thereupon, are 

p. 13. to be dated from the latter days oi Athanafitu^ 

and the introdudion of the Confubftantiality and 

Cocquality of the Holy Gholt at the fame time, 

and not fooner. 

(5.) But what is another main Argument for 
fiifpicion, is, that Jufiln Martyr fpeaking of this 
very matter, and of this very Liturgy 9 nay, of 
that very molt folemn part where the t^^l is now 
mod: frequent and exprefs ^ fays it was </'/a, or 
in fome fuch form, both to the Son and Spirit. 
^Hear his words^already quoted on other occafions : 
'^0'7^(^^Kk^c.v^ a/vcy ;^ ^Iolv tzS 7^ pi -^J oA&v, 
<A/oc tS 6voW7(gH tS tiS^ ;^ 7« -zs-v.-^/xocTt^ TV a^», 
ayaTreVvr"' And again, 'ettj thjcot re o/s Tr^oo-cpt- 

Thefe great occaiions of fufpicion do certainly 
make it reafonable for the Church to alter the 
prefent Form of Doxology, fince it can by no 
means prove it felf Apoflolical. 

N. B. if it be requir'd that I determine the 
particular meaning of this original Form of Doxo- 
logy, iv TTVEU^o^Ti ocycfi^ in the Holy Sprit, I ftall 
here plainly declare m.y Opinion j viz,. That ic 
does not imply the dired afcribing of Glory and 
Praife to the Holy Ghoft-, as the Form to the Fa- 
ther, and fometimes that to the Son moft cer- 
tainly do ; but only the Commemoration of him 
as the Guide and Affifler of our Devotions : ^. d. 
May Glory, Honour, and Adoration be now and 
ever afcrib'd to the Great God of the Univerfe j 
together with, cr through the Interceflion of his 
only begotten Son, our Lord and Mediator ^ by 
the blefTed Influence and Afliftance of the Holy 


to the Fourth Volume, 1 5 

Spirit. The Reafons follow : i. This exaftly 
agrees with the nature of the Chriftian Religion, 
which requires us to worfhip the Father, through 
the Son ', nay fometimes the Father and the Son, 
by the Aid of the Holy Ghoft. 2. This recon- 
ciles the Doxologies in the known Books of the 
KewTeftament and Cleme?7t, with thofe in the 
original Liturgies of the Conftitutions ^ which 
other wife are not exadly to the fame Objeds, 
For the New-Teftament Doxologies, and thofe 
in Clement's undoubted Epiftle to the Corimhian/j 
and firft fix Books of the Conftitutions, afcribe 
the Glory only to the Father, through the Son ^ 
or to the Father, and the Son ^ without any men- 
tion of the Holy Ghoft. Whereas the Phrafe in 
the Holy Ghoft was generally added in the original 
Liturgies. Which Addition will very well agree 
with the former Doxologies in this Acceptation ^ 
otherwife it introduces really a new Objeft of 
Worftiip or Doxology : which is too improbable 
tobebelievM, without good proof. 3. The par- 
ticle b or in does very naturally fignify h the 
Holy Ghoft, in this fenfe of it ; as indeed Paid 
and Jude feem diredly to ufe it in this very feafe, 
and perhaps with reference to this very Form 
of Doxology and Adoration, '£v tjv^'ooIi ^ytct) Eph. vr. 
Ti-^OffeuxoM^voi, Praying by the Spirit, or by the i8. 
Holy Spirit. Which will appear the more pro- M^^* 2° 
bable, when we confider, 4. That Juftin Martyr 
twice, and Clemens Alexandrinus once vary the See Artie. 
Phrafe, and ufe /lot inftead of tV, by the Holy xxl. 
Ghoft, for ;■« the Holy Ghoft ^ as we have already 1?""^* 
obferv'd : thereby letting us know what was their 
Opinion concerning it. However, this muft be 
allow'd by all, that in this difference of the Expref- 
fions in Doxologies, there was intended a plain dif^ 
ference and diftindtion between the three Perfons \ 
and that they were to be difTereutly worlhip'd by 



the Chriltian Church : theFafher as the Original 
Fountain and Author of all our Bleflings ^ the Son 
as his Vicegerent and our Mediator \ and the Blef- 
fed Spirit as a Being fubordinate, and miniftring 
to them both for our afliftance and advantage. 
SeeRom. IX. I. XIV. 17. i Cor. XII. 3, 13. 2 Cor. 
y\.6. Eph. II. 22. III. 5. VI. 18. Philip. HI. 3. 
Colof. I. 8» I Their. I. 5. 2 ThefT. II. 1 3. 

N.B. Here alfo a common Millak.e is to be 
redtify'd, as if in thofe Doxologies where the 
Supreme God the Father had been mention'd or 
worfhip'd through Jefm Chrifi^ to whom glory is 
immediately afc'rib'd, in the ufual Form of Dojco- 
logies j that to whom related to Jefus Chrift, and 
not to God the Father : as if upon an occafional 
mention of the Mediator^ by whom our Devotions 
are ofiered, the Great OhjcB of them were imme- 
diately to be forgotten by us, and all the Glory 
confin'd to the Mediator alone. This feems to me 
a arofs miftake ^ yet is it, I doubt, a very common 
one. The firfl Doxology in Feter before inferted, 
when well conliderM, will help to cure this Error 
among Chriftians. 

Observations from the Whole. 

(i.) The Corruptions in thefe great Articles 
of Chriftianity came in fo Yer^ gradually and in- 
fenfibly^ one ftep ftill making way for another, 
that the Church did not at'any time plainly difr 
cern they were intirely ImovaiioNsat the time of 
their introdudion ) tho fhe might moft ealily have 
found they were fo, by coipparing them with the 
original Standards themfelves^ or by comparing 
the Dodrines and Pradices in Ages confiderably 
remote from one another : juft as 'twas the cafe 
in the later and more known Corruptions p( Po-^ 
pcry alfo. I fay the later and more known Corrup- 

to the Fourth Volume. tj 

tions of Popery ^ for I look upon thefe to be die 
earlier and lefs difcern'd Corruptions of the fame 
Antichriftian State, which we now call by the 
name of Popery ; and which is fo fully, frequent- 
ly, and folemnly foretold in the Sacred Writings. 
One of the earlieft Opinions or Corruptions 
molt certainly was that of Theodotus^ who fup- 
pos'd a human rational Soul in our Saviour, diflind 
from the ao'^s, or divine Nature .• and this Cor- 
ruption prevail'd fo as to obtain in the fourth Cen- 
tury the Sanation of Councils themfelves. One of 
the next Philofophick Opinions was that of the vid. 'p. 
Meta^hyftck Eternity of the Ao'^s ^ which is almoft i27,&c; 
as antient as the ufe of the Tlatonick Philofophy in f ""^• 
the Church : for fome think they fpy an obfqure 
hint of it in Jujiin Martyr bimfelf, of which before. Pag. 12 r. 
However, the next Writers after him certainly P""^- 
fpeak of it very plainly. Soon after there appear 
fome novel Expreffions in Clemens oiAlexandria^^'^^^'^- A.- 
and Tertullian of Africa^ as if the Son was '^^/ozy- ^^^- ^^^ 
dClS W* TTZtlpi, or might be fuppos'd fariari Deo : ff^Xer- 
i. e. that in fome fort he might be compared or tul'l. de * 
equard with the Supreme God, tho the Expref- Refurrec. 
fions very ill agreed with the foberer and more Cam. C. 
confiderate Opinions of the fame Writers, and 1'/'^,^^' 
were not relilh'd or entertain'd by the Church in cionL^^" 
thofe days. At the fame time Tertullian began to iv. c.25. 
talk very ftrangely, and fo as no Catholick Chrif- p. 543. 
tian had ever done before him, in his difpute 
with Praxeof ^ and being almoft gravel'd in his C. 7. p. 
Philofophical Reafonings, was forc'd to afTert we ^38.0.22. 
Subfiance in the three united Beings : in which ran- ^* '^^^° 
dom Philofophy no body appears to have follow'd 
bim for a confiderable time. And indeed the 
more juvenile Works of Clemens^ and the bold 
Strokes of Tertullian, for which no antient facred 
Authority was pretended, leem plainly to have 
been difrelifh'd, becaufe both their Followers and 



Admirers at Alexandria and in Africa^ I mean the 
two more valuable men Origtn and Cy^rian^ always 
avoided fuch their Notions and ExprefTions. 
Who firft introdue'd the famous j but unhappy 
o/LJbD'isaiQ^j Confubfiamial, we cannot tell. >3d 
footfteps of it now appear till after the middle 
of the third Century, when Dionyfim of Rome m 
Vid.p. jithanafiiis tmhrdLCdi'it-t and the great Council of 
188, &ci ^ntioch rejeded it. And how it afterwards came 
^""^* to be brought into the Church, we have already 
feen. At the Council of Nice both the 6ixo-k(n(^^ 
and the foremention'd metaphyfick Eternity of the 
AoT^s, which before were fchoUftick Niceties^ be- 
came Articles of Faith : and the great Eufebi/^j 
who well knew the old Records of our Religion, 
and was plainly at the bottom of the antient or 
Arian Perfuafion, fign'd the metaphyfick Eter- 
nity^ if in any, in that fenfe that all things were 
in fotentia in God from all eternity: and whert 
Eufebi he had made the Council declare they did not Yneaa properly by the 6{j.oi(nQ^ what the word 
^^'i^j^^'J* naturally and philofophically fignifies, but othef 
odorit. ' things, he alfo fign'd the fame, for the fake of 
C. 12.* p. Peace, and 1 doubt for fear of Deprivation alfo 5 
3^—40. retaining in the main the antient Dodrines, yet 
& Athan. taking care to exprefs himfelf as cautioufly as 
pofnble. And indeed it feems to me, that he 
had really embrac'd fome Notions farther than 
the moft antient Records of our Religion would 
in ftridnefs juftify. So very hard, if not im- 
ponible, is it for a Manj efpecially in the Circum- 
ftances of Evfebius^ not to be in fome meafure 
infiiiencM by the prevailing Notions of his own 
times, diftind from the proper Teftimonies and 
Evidences for the Truth of them. After the 
Council of Nice^ that troublefom but Unlearned 
Perfon Athanafiw^ the Bifhop oi Alexandria j who 
vet by his fine parts and zealous management hdd 


to the Fourth Volume, \y 

in a very little time rais'd himfelf from a Dea- 
con to a Patriarch ^ was the great Oracle of that 
part of the Church which improv'd upon the 
Council of Nice^ and which admitted ftill more 
and more Novelties and Corruptions. I confefs I 
neither like his Charader nor Behaviour ^ no 
more than I do thofe of his Antagonift j4rim j 
they both feeming to me cut out for the diftur- 
bance and mifchief of the Church of Chrift ^ and 
to have been neither of them mailers of Learning 
or Temper enough to become fo confiderable as 
they appeared to be among thofe lefs knowing or 
more modefl; than themfelves. However, Atha' 
nafim prevailing at laft, and being confider'd as a 
kind of Afartyr for Orthodoxy^ and a great Man 
at the way of reafoningand arguing of that Age, 
(which was certainly a very poor one : ) he ven- 
tur'd upon fome bold Innovations, quite beyond 
the length of the Council of Nice it felf He 
plainly call'd the Father, Son, and Holy Ghoft 
One God: and aflerted one Divinity in them in com- 
mon, as Tert-ullian had almoft done before him ^ Tertull. 
feeming to diflike fometimes the calling them fe- de pudi- 
parately three Hypofiafcs^ which yet foon after ob- ^'"^J^ 
tain'd, and continues to this very day. He pro- p.*-74.4, 
cures his Dodrine alfo to be eftablifh'd by a Coun* 
cil at Alexandria. There they proceed to ano- 
ther point alfo, and under his Prefidency and Ma- 
nagement anathematize thofe who fay the Koly 
Ghoft is a Creature ; yet durft they not them- 
felves at this time call him God. About the 
fame time the Bifhop of Romey whether Liberim 
or Damafm is difputed, makes a mighty ftep, and 
by one Letter confirms, or rather firft decrees the 
Gixo-knov iij 6//io5b^ov, the Confuhflantiality and Co- 
equality of the Holy Ghoft to the Father and the 
Son : which were not fo much as dreamt of at 
the Council of iV/cf. And from this Epocha we 
C may 


may well date the modern Kotion of the Trinity 
in Vnitjy I mean in the fcholaftick fenfe of it, 
and as made a mighty Myftery of the Chriftian Re- 
ligion. At this time alfo the human rational 
Soul in our Saviour, diftind from the Aoy©-, 
was finally fettled : and poor j4follinarius^ the 
moft learned Defender of Chriftianity againlt 
Porphiry the Heathen, tho he had written againft 
the Avians^ and even for the Confubftantiality of 
the Holy Ghoft, was condemnM as an Heretick, 
for venturing to retain but one fmall Branch of 
the primitive Dodrine of Chriftianity in this 
matter. So violent and fo fuccefsful was the De- 
vil and his InftrumiCnts in the utter Subverfion of 
the original Simplicity of the Chriftian Faith. 
JSIay, at this very time Men began to pradife 
upon the very lateft Motions ^ and the Pfeudo- 
Dionyfm!^ as well as Epiphanius^ very foon after 
the introduction of the 6(Aoi(nQ^ and o/xo'</^o|©^ of 
the Holy Ghoft, dircdiy invocate him according- 
ly. After all which the fccond general Council, 
that of ConfiajnifiopUj confirms what had been 
done, as far as they durft ^ and take care that the 
Nice-r;e Creed it felf ftiould be improved according 
to the Improvements of the Church's Faith, and 
fliould encourage the Invocation^ and alTert the 
Divinity of the Holy Ghoft in as ample a manner 
as the ftate of affairs would then bear. Yet after 
all, this Niceno'Confiantinopolit an Creed is antient 
and fober in comparifon of what that Counter- 
feiter of Books V'igilius Thap/itanuSj or Tapfenfis^ 
as he is commouly call'd, or fome other fuch Per- 
fon, put together above a Century afterwards, 
under thefalle mmc of Athanafius. This ftrange 
and moft corrupt Creed that ever the Chriftian 
Church faw, lay dormant for about three hun- 
dred years-, and then chanc'd to be mention'd 
by t'heodulphvs of Orleance^ in the cojiclufion of 


to the Fourth Volume, 
the eighth, Century: and about two hundred 
years ilill later, in the very midft of antichrlftian 
Ignorance^ Superftition, Error ^ Idolatry andTyranny^ 
and not before, is brought into thepublick Wor- 
Ihip \ as the Learned well know : and alas ! is the 
common Standard. of Orthodoxy both of Papift 
and Proteftant, Churchman and Diflenter at this 
.day : But I believe at the utmoft has but four or 
five years longer to be fo \ for I am very fure 
that the firft beginning of our Saviour's own 
Kingdom will never bear fuch an antichriftian 
Creed as this is. 'Tis indeed a great (hame that 
Learned Men, who know, if not the plain Fal- 
fity^ yet at leaft the fcandalous Origin^ and no Au- 
thority of this Creed, fhould not confpire to warn 
the Church againft it •, that we may no longer 
have our Worlhip polluted thereby, to the grief 
and concern of the upright and intelligent in our 
own Communion •, and to the fcandal and re- 
proach of the Church it felf among all its Ene- 
mies abroad. 

(2.) I obferve the plaufible Methods and Mo- 
tives the Devil made ufe of for the corrupting 
the Faith of Chriftians^ I mean the feeming^.^;- 
'uancement of the Honour of the Son of God, 
and of his Holy Spirit, on the one hand -^ and the 
facred Authority of Councils^ efpecially of General 
Councils^ on the other. Who dream'd of any 
harm in fuppofingthe Son of God to have been 
in an ineffable manner in his Father from all 
Eternity ^ and to have been of the fime or a like 
Subfiance to him ? all which would ilill more 
diftinguidi him from the fubordinate Creatures, 
and make him nearer to the fupreme God. And 
the like may be faid of the Dignity and Worfhip 
of the Holy Ghoft. And who could dream that 
Councils, nay, General Councib of Chriilian Biftiops, 
from all parts of the world, fliould ever corrupt 
C 2 the 


1>. 35. 


the Purity of the Chriftian Faith and Worfhip ? 
So reafon the Papifts of all the General Councils, 
from that of A'/c^ till that of Trent: and fo do 
we Proteftants reafon ds to the four firft of them j 
tho without affigning a fufficient reafon for ho- 
nouring thofe as almoft infallible, while we rejed 
the reft as of almoft no authority at all. As to my 
felf, I confefs I look upon Councils, efpecially Ge- 
neral Councils, to have been the grand. Engine of • 
the Devil for the deftruftion of the Purity of the 
Chriftian Faith and Praftice, and that they have 
actually prov'd fo in the paft Ages of the Church. 
(3-) 1 obferve that fomc of the Learnedft Men 
of this and the laft Age have gone a great way in 
owning that the three firft Centuries were gene- 
rally ^rw«^ tho themfelves pretended to be of 
the Orthodox Perfuaiion, Hear the famous Hu- 
etius, Fetavius^ and our own Bifhop BulL upon 
this occalion, in order. 

Many of the Chriftian 
Dodors nbefides Orige7t~\ 
who flourilh'd before the 
Council of Nice^ have 
fpoken very incautiouQy 
concerning the Myftery 
of the Trinity. The 
Doftrine of "fatian^ and 
of Jufiln^ who was earlier 
than Tatian^ as to the 
Trinity was not right. 
Pfeudo-Clemens lies under 
the fame accufation j as 
does alfo Theophilus of 
Amioch. Nay TertulUany 
and LaBantius, Clemens^ 
Dionyfus^ and Plerhs, all 
three ofAkxandna^ and 
many others have faid 

Inter Chrifiianos Dcc- 
torcs^ fays Huetim^ qui 
ante NicAnam florvertmt 
fynodum multi [_ prater 
Origeneiri^ de Trinitatis 
tjiyjierio parum came lo- 
cvtl fimt. Jnjincera cer' 
te fuit Tatiani^ C^ Ta- 
tiano Tjetufiioris 'Jvfiinl 
de Trimtnte doUrina ^ 
in eandemvenit crimina- 
tior.em Pfeudo-Clemens^ 
venit & Theophilus An- 
tiochenus : indlgna. vet 
& intcleranda profude- 
rum TertitlUanus , er 
Laciantius^ Clemens quo- 
que, Dionyfius^ & Pie- 
rius Alexandrinl^ alii' 

to the Fourth Volume, 


que comf lures. Non 

in iis folunjf fed in aliis 
etiam ad Chrifli genera- 
tionem^ & Spiritus Sane- 
ti ^rocejfionem perlinen- 
tibus^ & hic^ quern dico^ 
TertulUanus^ & alii fie- 
rique ex antiquijfimis 
doBorthus^ & Nican^i 
Synodo anterioribiis Ori- 
genis impietatem , di- 
cam ? an imperitiam vil 
aquarunt^ vel fupera- 
runt. Juflinus^ Athe- 
nagoroi^ Theophilus An^ 
tiochenus, Tatianus^ ipfe 
Tertullianus^ & La^an- 

unworthy and intolera- 
ble things upon this fiib- 

jed.-. Nor is it only pag. 4^. 

in the Doftrine of the 
Trinity, but in points 

alfo relating to the gene- 
ration of Chrifl:, and the 
Procedion of the Holy 
Spirit, wherein TertulUan 
and the greateft part of 
the antienteft Dodors, 
and of thofe that liv'd 
before the Council of 
Nice^ have equal'd if not 
exceeded Origen's Impie- 
ty, fhall I call it ? or Un- 
skilfulnefs: 1 mean Juf- 
tin^ Athenagora^^ Theophi- 
lus of Antioch, Tatiany 
TertulUan and LaU:antius» 
And, fays Tetavlus^ 

Nonniillis 'veterum ilLi 
de Divinitate^ ac perfo- 
narum in ea diverftate 
infederat opinio^ Vnum 
ejfe fummum^ingenitum^ 
neque afpeElahilem De- 
iim, qui Aoyjy ex fcfe 

foras produxerit^ 

ejufmodi^ ut velut cor- 
poratus & fuhfficns ce- 
tera deinceps efficeret. 
Turn aittem a [vprcrno 
Deo ac Patre produHum 
ejfe dixerurn^ cum banc 
rerum univerftatern mo- 
liri ftatuit^ vt ilium ve^ 
lut adminiflrum haberet. 

This was the fixed O-Theolog. 
pinion of fome of the Dogm. 
Antients concerning the^^eTrin. 
Divinity, and the difle- ^°|"'^^*. 
rence of Perfons therein : ^* * « j* 
That there is but One, ^ * 
Supreme , Unhegotten , 
and Invifible God ^ who 
produc'd out of himfclf 

the Word: fuch a 

Word as becoming fub- 
ftantial, and fublifting, 
might afterward make 
other things. But they 
affirm'd that he was then 
prcducM by the Supreme 

God and Father, 





OiiAtn femcmiam alii 
cUriiMj ohfcurim alii 
fignijicam. Sed ifii fe- 
re^ Athenagoras^ iatia- 
nuSj 'TheophiluSj Tertul- 
lidnus & LaBantius. 
Tarn ii vero^ quam re- 
liqui quos commemoravi, 
xvo^ dignitatCy ac po- 
tent i a fuperiorem Verho 
Tatrem arbitrati fufit • 
AC tametfi de Patris ejfe 
fubfiamia, five natura, 
Filium ajfererent^ qua 
■una re a cxteriiy qua 
creature proprie vocan- 
tur^illius conditionemdi- 
verfam fnciebant^ non 
minus t amen quam crea- 
turas initium habuijfe j 
hoc efi minime ex atcrno 
difiinEtam hypofiafm fu- 
ijfe putarunt. 

he determin'd to begin 
the Creation of this Uni- 
verfe ^ that fo he might 
have him as his Afiiftant. 
Which Opinion fome do 
more plainly declare, and 
others more obfcurely : 
Among the former fort 
are^ Tatlan^ 
TljcophiluSy Tertullian and 
LaBantius. Nowaswell 
thefe as the refl: whom I 
nam'd above, fuppos'd 
that the Father was prior 
to the Word in Duration, 
Dignity, and Power : and 
altho they did aflert that 
the Son was deriv'd from 
the Subftance or Nature 
of the Father, in which 
circamltance alone they 
concluded his Condition 
to be different from the 

other Beings which are 
properly call'd Creatures, yet did they think that 
he as well as the Creatures had a beginning j that 
is, that he was not a diilind Ferfon from all 

And fays his later FuhViihcv Alcthi?ws^ after he 
had feen Bifhop Bullh Ccnilire upon him : 

Docet Petavim Patres Petavias Ihews that the 

qui ante Nidtnam Syno- Fathers who liv'd before 

dum vixerunt^a Catholi- 
ca EcguUy fait em lo- 
quendi ufu^ difcrepajjc ', 
quod negari proftdo 

the Synod of Nice^ difr 
fenttd from the Catho- 
lick Rule, at halt in their 
way offpcakiiig: which 
cannot certainly be deny^d. 


to the Fourth Volmiie, 23 

Nay, at laft let us hear Bifliop Bull himfelf, 
who yet finds fuch fault with the freedom of thefe 

ItamecumfiatuOjCsLys . I conclude thus with Defenf. 
hisLordIhip,Or/Vf;;fw, my fejf, fays his Lord- Fid. Ni- 
tot Theologorum^ qua VC' Ihip, th^t Origen^ who haS ^^^-^eft. 
terum, qua recentiorum been fo fevtrely cenfurM ^^' *"* 9* 
cenfuris vexatum^ in ,ar- by Divines both antient 
ticulo de 5. Trinitate re and modern, was really 
vera Catholkum fuijfe ^ Catholick in thfe Article 
quanquam in modo arti- of the Sacred Trinity. 
culum explicandl aliter Altho, as to the manner 
nonnunquam locutus fu- of explaining the Arti- 
erit quam hodieCatbolici cle, he fometimes fpeaks 
foUnt j quod ipfi cum otherwife than the Ca- 
reliquis fere omnibus tholicks now do : which 
Patribus qui concilium is no more than almofl aU 
Kic^numantecefierunt the Fathers did who lived 
commune fuit. before the Council of Nice. 

Nay, his Lordfhip is not afraid to own after- Epilog, 
ward, that the Confeffions of Faith made by the P- 5i3- 
Arians feem to be found and orthodox j and at 
large proves that that great Body of theChriftian P. 513— 
Church which has been deemW Jrian and Here-$i9» 
tical for above twelve hundred years, under Con- 
fiantius and afterwards, were alfo in the main 
Orthodox^ andretain'd the truly antient Faith in 
thefe matters. So that in truth, had not this 
nioft Learned Perfon been miftaken in underftand- 
ing the Antients, and the Council of Mce it 
felf, of a real Eternity of the Son of God, when 
they moft plainly meant no more than a metaphy- 
fical one all along j and been unwilling to drop 
the word o>oa(n©- after it was once in the Church, 
tho he interprets it very mildly and generally' 
hnnfelf had been very nearly of the Antient or 
Arian Perfuafion alfo. 



(4.) 1 obferve that the Story about the mife- 
rable Death of Arius^ told us in a private Letter, 
which was not to be made publick, by his great 
Enemy Athnnafius^ from the report of one of his 
own Deacons only, is generally fo mifreprefented 
as to aiTright honeft, but ignorant and fuperfti- 
tious People from enquiring into his Opinions ; 
as if they were already condemn'd by a particu- 
lar Judgment of the Almighty. Whereas, if the 
Story be trucy it ought to have a very different 
Gonftrudtion put upon it. It is this. That Arivs 
Athanaf. folemnly fwore that he did not hold thofe Opi- 
Ep. ad nions for which he had been excommunicated by 
Serap. de ^ij; Bifhop. Whereupon the Emperor imprecated 
^rvolJ. ^^^'^ Judgment upon him, if he fwore falfly : 
p?67o,' * aftei" which going out, that fad and fudden Death 
&:c. Vid. overtook him, as no other than the proper Ven- 
Epiphan. geance of God for his Perjury and Dilfimulation. 
T^^vuT ^^ ^^'^ Account be true, let thofe confider it who 
T'^J^^J^are unwilling to own any defpis'd Truths of God, 
and who prevaricate and dilfemble with Men in 
publickly owning and fupporting thofe Errors 
and Corruptions which their Gonfciences cannot 
believe ^ whether out of the hopes of Prefer- 
ment, or fear of Punifhment in this World ^ 
particularly as to thofe very Truths of God 
which ^r/W iiere is fuppos'd to renounce, and to 
be immediately punilh'd for fuch his Renunciation 
by the divine Vengeance. 

To conclude: I do here folemnly appeal, as 
to the truth and fairnefs of my Quotations and 
Affertions, to Bifhop Lloyd^ Bifhop Wake^ Sir 
Jfaac Newton^ Sir Peter Khig^ Dr. Hickes^ Dr. Alix^ 
Dr. Cave^ Dr. Whitby^ Dr. Grabe^ Dr. Smdridge^ 
Dr. Totter^ Dr. Clarke^ Mr. Wall^ and the other 
great Mafters of Primitive Antiquity -, and claim 
it as the right of Truth and Religion, that they 


to the Fourth Volume. if 

fpeak their minds fairly and fully, ^ they will an- 
fwer it to our common Lord another day, when no 
political, prudential, or temporal Regards will 
be admitted againft the flain Demands of Con- 
fcience and Sincerity. And I hurtibly move thofe 
in Authority, that they procure this whole matter 
to be impartially and ^ublichly eKamin'd, as the 
other Popiili Doctrines were at the beginning of 
the Reformation j and if the common Opinions 
appear not only deftitute of, but contrary to the 
Evidence of Scripture and the firft Centuries, 
Of I am fully perfuaded they willi that then care be 
taken to caft them out of the Church ^ and td 
amend and reform all our publick Offices, Creeds^ 
and Articles, and reduce them all to the primi- 
tive Standards. I alfo humbly move that, id 
order to thefe and the like Amendments and Im- 
provements in our Ecclefialtical Eftablifliment^ 
thePretenfions of that wonderful Book flill ex- 
tant, the Afoflolical Confiitutionsjhe examin'd, with 
the like care, and in the fame publick manner : and 
fo far as it (hall appear to be a genuine uncor- 
tupted Apoftolical Work by Clemens Rcmanus^ 
with the addition of the moil authentick origi- 
nal Jewifh and Gentile publick Liturgies ^ as I arji 
fully perfuaded it will ■-, it may then be allow'd its 
due weight in the Amendment of the Dodrine^ 
Difcipline, Government, Worlliip, and Canons 
of the Church ; or rather, that it may intirely 
be admitted as an original Rule and Standard inl 
thofe matters -j as all Chriftians, who believe' 
them genuine and uncorrupt, are immediately ob^ 
lig'd to do: efpecially fince the leaving thefc 
Conftitutions, and ' fetting up other Doarines 
and Orders in their itead, feem to have been the 
very caufes of almoft all the antichriftian Cor- 
ruptions of thefe laffc 1 200 or 1 500 years toge- 
ther. But if all thefe mj honeft and well-tneant 


Endeavours and Delires be rejeded ; and inftead 
of any Reformation, I my felf be traduc'd, and 
abus'd, and perfecuted, I can only acquiefce in 
the fenfeof having fincerely, with fome trouble 
and hazard to my felf in this World, difcharg'd 
my Duty \ and patiently wait for my Reward in 
that which is to come. For as to thofe Anathe- 
ma's, or Karnes of Diftindtion and Reproach, 
which in this cafe I muft expe<ft, I value them 
not at all : as having long accuftom'd my felf to 
govern both my Belief and my Life by the on- 
glnd Standards of Chriftianity^ without regard to 
the contrary Opinions and Pradices of thefe later 
and corrvfter Ages: and fo, LIBERAFI ANl- 

Oaob. 3. Will, Whifton. 

ill I. 


to the Fourth Volume] 


The mofi Jntient Creeds. 

ZN^ote, I omit thofe Creeds of the j4nans which 
are in Athmafms j and that fuppos'd to be 
his own.] 

'T* TMsTg 3 7iJt;/«6 ©SB, ;9 

JL JL tja' e/fwwf r i5£?V ;]9 

CeicUi iva, (mVov Qiov H^- 
iKBVOt Oiovjcu' AK\ eiiJ)0Vy 
II A^iKJoy, etAAa cOc^ VOfZii 

'ravjoK^Tr)£^,7niVTA^')^Vy Trav- 

(Mvoyiv^St }^ fSf^7T>TiKii mi' 
ns J^fju\i^yai. tvA 0«oc, |- 

«y3f <!&^5WcAwT« </)* Xe<s"S 
•mitirriv \va' ^ Ah^uv -ray 


UT we who are theConflltut. 
_ Children of God,andL. VI. 

the Sons of Peace, do^j'';?* 
preach the holy and right '^c\?c^^°* 
word of Piety ^ and de- a. D. 54. 
clare one only God, the 
Lord of the Law and of 
the Prophets, the Maker 
of the World, the Fa- 
ther of Chrift. Kot 4 
Being that caufed him- 
felf, or begat himfelf, 
as they fuppofe ^ but E- 
ternal, and without Ori- 
ginal, and inhabiting 
Light inaccefiible : not 
two, or three, or many- 
fold, but eternally One 
only. Not a Being that 
cannot be known, or 
fpoken of, but which was 
preach'd by the Law and see EfTay 
the Prophets : the Al- on the 
mighty, the fupreme Gor ^°"^'^"' 
vernor of all things, the ^'°"^» 
P 2 rtw 


frvrcv dumv }y Av^fuvniv Iv 

^ mct^ovfctj }c^ eivetigtivja. av. 
ViKgaVi }y dviK^vla. <s^i r 
pj7rtfilK<tv]a.. >^ Tiav KTJfffxa 

€Ah.Vitiiv^ ifAV TV <!gi^i av^ 
<Sttaiv <^)(^iai (UTTi.Kct^.Qctvo- 
f^vw AtiTtv. 7,'a.]fla. yO, y^ 
^liM y^-(p»V, H^kd KlcfM. yd' 

0f Tiutov iy dy.Qhvv]ov kvcu 
vn.^voiJiiv. iir' dv^mei -^ Ta 
5^'i'af (^(T dv^^cuTrav J)a.(pQ^. 

^iAATWV cfiiTkdSrH C.V TTA 

''AJhcf/. )^j/i 'Eu^. ^^^iiV [<*- 

•jrwi'j <^i TK azjfjucjct, ctAA'3 
d^due^ov^ ui Koymv iy dv 
*Fi^i^QV- Tjttcsiv (Jii^iv 1^^- 
VOficv, ^ rlw 1^^ (fvojv 3/- 


j^*, ui d^-f^Txy it) "dvocicW' 
dvd^cnv yvs.Snyj ofMhayv[Xiv 

^v^'iUTnv t(ior.oy'^ij.iVi dhhei 
mrnv ©ss )o, dv^fUTruv^ af» 

All-powerful Being ; the 
God and Father of the 
Only-begotten, and of 
the Firft-born of the 
whole Creation. One 
God: The Father of one 
Son, not of many : the on- 
ly Maker of one Comfor- 
ter by Chrift : the Maker 
of the other Orders: the 
one Creator of the feve- 
ral creatures by Chrift ^ 
the fame their Preferver, 
and Legiflator by him : 
The caufe of the Refur- 
redion, and of the Judg- 
ment^ and of the Retri- 
bution which fiiall be 
made by him. That this 
fame Chrift was pleafed 
to become Man, and con- 
verfed without Sin, and 
fufFered, and rofe from 
the dead, and returned to 
him that fent him. We 
alfo fay that every Crea- 
ture of God is good, and 
nothing abominable ; that 
every thing for the fup- 
port of Life,when'tis par- 
taken of inRighteoufnefs, 
is very good. For accor- 
ding to the Scripture, all 
things were very good. 
We believe that lawful 

Marriage, and the be^ 
getting of Children is honourable, and undefiled. 
yor difference of Sexes vyere foxmcdiaJdam and 

to the Fourth Volume, 29 

J^ve, for the increafe of Mankind. We profefs 
that the Soul is immortal, as a rational and free 
Being. We abhor all unlawful Mixtures, and that 
which is praftis'd by fome againft Kature, as 
wicked and impious. Weprofefs there will be a 
Refurredion, both of the Juft and Unjuft, and a 
Jletribation. We profefs that Chrift is not a 
mere Man, but God the Word, and Man, the 
Mediator between God and Men, the High Prielt 
of the Father, &c. 

We declare unto you L.VI. c. 
that there is onlv OneH.p.34> 
God Almighty, befldes ^^'"^^^ . 
whom there is no others * ' 
and that you mufl wor- 
iliip and adore him alone, 
through Jefus Chrift our 
L.ord, in the moll Holy 
Spirit : that you are to 
make ufe of the Sacred 
Scriptures, the Law and 
the Prophets, to honour 
your Parents, to avoid all 
unlawful Adions, to be- 
lieve the Refurredion, and the Judgment, and to 
cxped the Retribution, &c. 

I renounce the Devil, L. VII. 
and his'Works, and his^-4-i. P- 
Pomps, and his Worfhip, ^f/^a °' 
and his Angels, and his_^. p. 64. 
Inventions, and all things 

that are under him. « 

I dedicate my felf to 
Chrift •, and do believe, 
and am to be baptiz'd 
into the One Unbegotten 
Being, the only true God 

At)hs[xiy vyuv Qiov Tiayjo- 

'na.^ b(/ OjKK©" vk, £57* kai 
Avrov (Mvov aiCfiV KAt 'y^<r- 

Wexv. Yi/Mcv, ov TW 7rayA}ta> 
*i!rvdjua\i' kaI Tztif h^Ji 
y^.!pAii yj))^iy v'ouo) ka' 
i3^<py]Ta.i<; , yvtii tiu^v^ a,- 

yenVy eivA^tnv -Tng^vsiV kai 
K^iaiVf KAt Avja.7j6Jhaiv lur^ty- 


^'TT^ci 7r7? ^l'^er' AViiv. ■ 

' TtJ Xe^r^, y^t 

tyct Ayivi'iTJov (Mi'Ov eC?\i)^tVQif 

0501/ -mvlcK^^TO^Cf^ r WLTi^. 



■xuvfcc. Kai iii r yJeiov '!»- 
«"?!/ -f Xa>ov, <r ^iovoycvn av- 

XTttTiuij r <s^ diuvav \vJh- 
■Ajcf. T -nar^f yivvyibifldy J)' 
* VBt Travjct fej^'rSTc, 7a' Iv 

■rav ^^^ffi)"!/ xo^^k^Aa cJ^ 

i^AV&Vy KAI (Tvi^KA AVa^.A- 

y» MAetci4 y^vvn^ilat kai TrC 

«:&/ gav^d-ivlA ^ UoyvH 11*- 
.'•^tTK, ;tfit/ cimv^xtvovJA v^ 

>l,66WI', ;Crt/ AVA^VJA (M Vi- 
K^(^V IjLi-m TV TmdHV, T« Tet- 

eiiuvQ-^ yLi-ni c/b'^«f, k^Ivoa 
([covrai kaI fex.f«' « -f ^««^" 

Tv'sfo/xo:^ x*i £/f TO 'mv<i!(XA "n 

70 SfgfT^OT';' 'ei/ TJAOJ roli et'-ar' 
ct/wvof ctyioti^ v<Pit9V 3 owre- 
fttAer y^/ TZli if7ltc6\oli <^^ 
r TitiTf^fy yj"' tIim inafyi- 

'Ih3-» Xe<rK, ^ pif-Ta tkj 

IV TA clyicL KA^hlKii' &K,JtAM- 

Almighty, the Father of 
Chrilt, the Creator and 
Maker oi all things; from 
vvhom are all things : 
And in the Lord Jefus 
Chrift, his Only begot- 
ten Son, the firlt-born of 
every Creature, who was 
begotten by the Good- 
will of the Father be- 
fore the world began : 
By whom all things were 
made which are in hea- 
ven and on earth, vifible 
and invifible •, who in the 
laft days defcended from 
Heaven, and took Flefh, 
and was born of the holy 
Virgin Mary^ and con- 
verfed holily, according 
to the Laws of his God 
and Father : and was cru- 
cify'd under Pontim Fi- 
late, and died for us, and 
the third day after his 
fuffering rofe again from 
the dead,andafcended in- 
to the Heavens, and is fat 
down at the right hand 
of the Father ; and Ihall 
come again at the end of 
the World with glory to 
judge the quick and the 
dead : of whofe King- 
dom there fhall be no end. 
I am alfo to be baptiz'd 
into the Holy Ghoft, that 
is the Comforter, who 

to the Fourth Volume. 

tis CAov^et'a iesivuv, mi u( wrought in all the Sa-ints 
\uhvTiU^J^ovlQ-AiuvQ-. from the begiaaing of 
the World, and was af- 
terward fent down upon the Apoftles from the 
Father, according to the Promife of our Saviour 
and Lord Jefus Chrift : and after his defcent 
on the Apoftles, was fent down upon all Believers 
in the Holy Catholick Church. I am alfo to he 
baptiz'd into the Refurredion of the Flefh, in- 
to the Remiflion of Sins, into the Kingdom of 
Heaven, and into the Life of the World to come. 

N> B. All the other Creeds are fo plainly -de- 
rived from this original one, that they afford the 
plaineft Atteftation to it poflible. 


'7VL uinr i{^^S)av CfjiSvw 
•70 Kctla.j^^)^^^t Trt J)riKfivn- 

fiivA T QlV \0}ilt, e/)e67? ? 
iVctfyihliS, ^ <het^ "^ e/>c/st!r- 

noi'778 n/XctT8 )y 'Hf ^cTk, 3^ 
J(MfM^*l©'t >^ dvA^vl©- 
CX. ViK^UV, KM TtaKi? €fP(0- 
tltVa S^ OTjVTiXilA T AlUV&i 
{JLiTti Ji^m KAl J\>vd^JLiUi TltK- 

X»?f, k.a\ t«? f*' ysxf« Avi' 

3s©- i-xd-^pvlQ-y l)(^Ta TK 
vr^s A^iciv ArmvifMVJQ- iw 
Jb'rn «^v ecppaCuvA -f <*va- 

SAffltOf ItfUTlV, KAl iU KJ<t- 

vti AVA^(f^'v1iy Slot <r Jii- 

Vdf^tif T QiV KAl Tmj^pi 

dvivy W l^-'O^v JifA€7?fct/f, 

To him therefore whoL.VLC 
is able to open the ears^°'P-5'^9-# 
of your Hearts to the re- ^f ^p '^^ 
ceiving the Oracles of ' 
God, adminiftred to you 
both by the Gofpel, and 
by the Dodrine of J^fus 
Chrift of Nazareth, who 
was crucified under Pon- 
rim Pi/ate, and Herod^ 
and died, and rofe again 
from the dead, and will 
come again at the end of 
the World with power 
and great glory, and will 
raife the dead, and put 
an end to this World, 
and diftribute to ey^ry 
one according to his de- 
fert: To him that has 
given us himfeif for an 
Earneft of the Refur- 


ovy.'7n^(nv ^ ^[A^oi tioti- redion; who was taker! 

fdy.ovja. (jlzta tv dvA^VAi 
dvrov lit fsxfwf, )tdu jcct.- 
^^'vjt lit <h^iuv 7 9epV« '^ 
fXi-)a.KU!n)'viK T yrr'-vjoK^drJi^i 
0gs W r 'Ki^aCliA, ttJ d- 
Kim.v]i, yj^i ly^ <h^tuv fXi^, 

ajx]o 'Zri'pa.v®' o /uaKcCti^ra.- 

7Ayua,']cov' </i' « tb irs'^rf^ 
iicsi ftTc, X4i «}f ra; drn'Oii 

into the Heavens by the 
power of his God and 
Father in our fight, who 
eat and drank with him 
for forty days after he 
arofe from the dead v 
who is fat down on the 
right hand of the Throne 
of the Majefty of Al- 
mighty God upon tiie 
Cherubim: to whom it 
was faid. Sit thou on my 
right hand until I make 
thine Enemies thy foot- 
ftool: whom the moft 
blefled Stephen faw (land- 
ing at the right hand of 
God, as the High Frieft 
of all the rational Or- 
ders. Through \\\m Wor- 

fhipi and Majefty, and 
Glory be given to Almighty God, both now, and 
for evermore. Amc77. 

Now the Church, al- 
tho it be difpers'd over 
ail the World, unto the 
ends of the earth, re- 
ceived from the Apollles 
and their Difciples this 
Faithji In one God the 
Father, Almighty, who' 
hath made Heaven, and 
Earth, and the Seas, and 
all things that are there- 
in : and in one Chrilt Je- 
'fus,the Son of God, who 
was incarnate for our Sal- 

Iren. L.T. H jj.zv c^JCAnortf, KctiTn^ 
C.2.P.45. ''^O'oA'Jf -f oiKxy.'iviif IwiTn- 
circa (y^Tjov <f tt? Jl?tr.73-rtf^/4ri;, 
A.D, 170. ,^^, -^ l,7n)c6xav id) r Ikh- 

rrloi 'E/f ii'ct ©501' TTttTfefa 
■mvjoiC(y,To^A, -r m-rmnVAOTa 
^ i^itvov, ^ T W ym', J^ rdi 

AvTil'; Ui^v Kct; ui 'ivA Kit/ £/; 'nrvzvy.a. 

Fourth Volume, 

vation ; and in the Holy 
Ghoft, who preach'd by 
the Prophets the Difpeu- 
fations,and the Advents, 
and the Generation by the 
Virgin, and the Paflion, 
and the Refurredtion from 
the dead, and the Afcen* 
lion in the flefh, all of 
the beloved Chrift Jefus 
our Lord ^ and his com- 
ing from Heaven in the 
glory of the Father to 
fum up all things, and to 
raife all the Flefh of the 
intire Race of Mankind : 
that to Chrift Jefus our 
Lord, and God, and Sa- 
viour, and King, accor- 
ding to the good pleafure 
of the invifible Father, 
every knee may bow, of 
things in heaven, and 
things on earth, and 
things under the earth 5 
and every Tongue may 
confefs him ^ and he may 
exercife righteous Judg- 
ment upon all ^ and may 
fend the fpiritual Wic- 
kednelTes, and the An- 
gels that tranfgrefs'd, and 
continued in their Apo- 
ftacy, and the impious, 
and unrighteous, and dif- 
obedient, and Blafphe- 
mers among men, into eternal fire : But may 
vouchfafe Life to the righteous, and holy, and to 
E thoie 

to the 

iy tLu 'iyi^mv Ik viK^av, )^ 

Traj^^i TrnfuenoM et'uTV, ^ tb 
<tvAiaj)a.hAKoaa.^t rst' ■Wf* 
7«t, xj etvctiricni 7in7AV m^y^ 
Tjaovf etvd^U'ZS'OTtnzi' 'VAXei- 

05«, K) crunety )C) CctfftKeiy 
X^ tIw ivJb>i4ctV T ,7m]eS^ ? 

n^AVtcoVy ;^ ^ynuv^ )d, j{ef.- 
']a')(Poviuv, y^ m-ctL yhaosA 

'J^0f4i)\()>yilCnlAtAVTU' >y Ktl- 

tnv <h)iaiAv cy roii Ttaai vnin- 
(nil At' 7 A p! 'srv<^{MiJ/i(a: 'f 
•mvnexAf, iy djyi^^i '&^- 
CiSt\yjorAi, )y I9 hmcAoia. 
y,-)PVoraiy ^ T«f AnCiiiy ^ 
dJiK^-i, )C)AV(i(Mii xa^CKAff- 
^rtixm ^ AV^^toTmv Ui tq 
dldviOV 77Vf wt/^4?* "^f '6 

hiToKAi dvrk Ti-n^iMTiy y^i 
iv Tip dyi'aif etvn <P>AUi(Ji.i- 

VHKOOT, Ttii AtS '•-tfJ^K , To7f 
'^Al, y^l Jo^AV AlUv'iAV -5%!- 



thofe that keep his Commandments, and continue 
in his love ^ whether thofe that were good from 
the beginning, or thofe that became fuch by Re- 
pentance ^ and beftow upon them Immortality, 
and obtain for them eternal Glory. 

N.B. The Chapter following is too remarkable 
to be omitted here. 

(T&t, tof ha, oiKov oiKv<Ta,i yy o- 
fjAbii Tn^.vsi rirotfy toi yjiav 
'\fj')^y K) rtiu ivrm 'iX^<"f 
•^,^S/aVt ^ mjiitpuvui TctvTA 

viu H^i 5<3 at/ xj^ r yja(T(*JOV 

SlclhiKJot eivOUOlMy UhfC « 

S\ivct(jni 'f ra^Jb'ndX (jua, )^ 
MAi'lrt/f iS'^viiiVM l>{,K?\if(ria,t. 

UhKui 7lV7t<^i)KAfflV, « ftAA.ft'J 

t^^Mdaciv' >s7i cv Tcus 

kV Tetf ctvajohdfi an ai'Ai' 
•;iiV7«> JsT^ c^; AtCv'i}, «T5 «t* 

AAA.' (yV-sref mA/@-, to 
y,ri(rua, t 08»j c* Sa^ tJ 

'Jaj «tV9s<y''5rttf, T«f ^8A.o/>imf 

The Church, tho it be 
fcatter'd over all the 
world, having, as we 
have faid, received this 
Preaching and this Faith, 
preferves it carefully, as 
if it inhabited in one 
houfe J and in the fame 
manner believes thefe 
things as if it had one 
Soul, and the very fame 
Heart ; and preaches, and 
teach€8,and delivers them 
as if it had one mouth. 
For indeed the Dialers 
over the world are un- 
like, but the force of the 
Tradition is one and the 
fame. Nor do the Chur- 
ches which are founded 
among the Germans be- 
lieve otherwife, or deli- 
ver otherwife ; nor thofe 
in Sfain^ nor thofe in 
Gaul^ nor thofe in the 
iafi^ nor thofe in Egyft^ 
nor thofe in Libya^ nor 
thofe founded in the in^ 
termediate Regions of 


ns^i^^iwv trivet TV'mv 'ffJi" 

to the Fourth Volume. 3 J 

the world. But as the 
Sun, that creature of 
God, is one and the fame 
in the whole world, fo 
does the preaching of f h6 
Truth (hine every where^ 
and inlighten all Men who 
are willing to come to 
the knowledg of the 
Truth. Nor will any 
one that is very power- 
ful in difcourfe of thofe that are the Governours 
of the Churches, fay things different from thefe, 
(for nooneisabovehisMafter^ nor will he that 
is weak in difcourfe diminifh what is delivered to 
him. For the Faith being one and the fame, he 
that can fay the moft about it, does not add to 
it j nor does he that can fay leaft, take away 

from it. 

Believing in one God, L. ill. c. 

the Framer of Heaven 4; p. 206. 
and Earth, and of all ^'g" 
things that are therein, 
by Chrift Jefus, the Son 
of God, who underwent 
the Generation which was 
of the Virgin on account 
of that extraordinary 
Love which he had to- 
wards his own Work- 
manfliip-, he thereby of 
himfelf uniting Man to 
God : and he futTered un- 
der Pomiuf PiUte^itid rofe 
again, and was receiv'd 
up in fplendor •, being to 
come again in glory, the 
Saviour of thofe that are 
E 2 transfi- 

In unum Deum ere- 
dentes^ fahricatorem coe- 
li^ & terra^ & omnium 
cjua in eis funt^ per 
Chrifium Jefum Dei fi- 
lium : qui propter emi- 
nentijfimam trga figmeri' 
turn fuum dileBionem^ 
earn quA ejfet ex viraine 
generationem fvftinuit : 
ipfe per fe hominem ad' 
vnans Deo : & p^jf^^ 
fab Pontio Pilato^ & re- 
furgens^ & in claritate 
receptHi^ in gloria ven- 
turui^falvator eorumqui 
falvantur-i & judex eo- 
rum qui judicantttr^ O" 
mittens inignematernum 


transfigvratQres verita- faved, and the Judg of 
tis^ & contemftores Pa- thofe that are judged : 
trU fui^& advent m (jw. and fending the Corrup- 
ters of the Truth, and 
the Defpifers of his Father, and of his own 
Coming, into eternal fire. 

Ui^ivco w egoc -mtk^. I believe in God the 
7nv]o)cef,7vr^y )y iii XeiscV Father, Almighty \ and 


^v tjoi' Avm r (juavayiv 


lum Ro- 


Antiquif- - ,, , c - „ 

fimum, e »'"'<'*'' t J^weioy «,«ar, t ya- 

codice »'>i9i}'7* c^ 'srV(dJ (xJfQ- aj/jf, 

A.D.7C3. j^ Mcteioi >? mjOica, "f ^' 

defcdp^ noi/77'ii n/A«tT« sztuf«9€i/1flc, 

turn. A- T«(p«'1««» '^ii' TetTH Jif<.e?A *- 

pud Uf- msa'ilct ci6 f ijcf «f , eCvct^dvjA 

m Chrift Jefus, his only 
begotten Son, our Lord, 
who was begotten by the 
HolyGhofb, and the Vir- 
gin Mary ^ who was cru- 
cified under Pomim Pilate^ 
was buried, rofe again 
..... ^ ,_ . the third day from the 

Symbolis, ^^^^^ ^^^^^^ %^v 6?;^- dead, afcended into the 

Heavens, fits at the right 
hand of the Father^ 
from whence he will come 
to judg the quick and the 
dead. And in the Holy 
Ghoft, the Holy Church, the RemiiTion of Sins, 
the Refurredion of the Fle(h. Amen. 

fer. de c^ T»f v^jv^Hy y^^n^vav iv 

;y tli 'TlHVUA a,}i0V' d^lcLV 
iKKKmetV' A^anV eC/MlfV»V 

nWhy this Creed only of all the antient ones 
omits the Epithet iva, One God the Father^ 'tis 
hard to fay ", unlefs that word was left out after 
the Athanafian Dodrines prevail'd, and not be- 

Tertull. ^'^''^^ quUemFidei 
de Velan. ^^^'^ om-ntno ejr^ Jola im- 
Virgin. mohills& irreformahilisy 
C. 1. p. Credendi fci licet in Vni- 
192. circa ^^^ Beum omnipoten- 
A.D. 207. J. J. 

' teniy mundi conditorem^ 

& Filium ejm "Jcfum 

The Rule of Faith is 
certainly but One, and is 
alone immutable, and not 
to be amended: 1 mean 
that whence we believe 
in one God Almighty, 
the Creator of the world ; 

to the Fourth Volume, 

And in his Son Jefus 
Chrift, born of the Vir* 
gin Aiaryy crucified unr 
der Tonttiu PiUte^ raifed 
from the de^d the third 
day, received up into 
Heaven, now fitting at 
.the right hand of the Far 
ther 3 who will come to 
jadg the quick, and the 
dead, by the Refurredioii 
of the Flelh it felf alfo.. 
This Rule of Faith re- 
maining the fame, other 
things concerning Difci- 

pline and Converfation admit to be renewed and 

amended, &C' 

Chrifium^ natur.iex vir- 

gine Alaria-, cruc'fxum 

fub Pontlo Filuto, tenia 

die refiifcitiituni ixmor- 

tuis^ receptum in ccelis^ 

fedentem nimc ad dexte- 

ram Putris^ vcnturum 

■ judicare vivos & mor- 

tms^fer carnis etiam re- 

furreclionem. Hue lege 

fdei manentc C£teru jam 

difciplina & convnfa- 

tionis admittunt tiovita- 

tern correBioniSf &C' 


nila, efi autem Fi- 
del^ ut jam hinc cjiiid 
defendamm frofiteamur ^ 
ilia fcilicet (]ua creditur^ 
Vnum omnino Deum ejfe^ 
nee alium prdier mundi 
conditorem.^ qui tiniver- 
fa de nihilo produxerit 
per verbum fuum^ prima 
omnium demiffum : Id 
Verbum FiUum ejm ap- 
pell at um^ in nomine Dei 
vane vtfum a Patriar- 
chis^ in Prophetis fcm- 
per'- auditumy pofiremo 
delatum ex Spiritu Pa- 
ir is ^ Dei & virtute in 
virginem Alariam, car- 
nem fa^um in vtcro e~ 
jits, & ex ea n.itum c- 
g'Jfe Jcfum Chrifium \ 

Bat the Rule of Faith, De Praj- 
(that we may hence take ^"'P*^* 
occalion to declare what ^Iret 
we will defend) is this*, c. 13,14, 
Whereby we believe, that p. 235. 
there is but one God, circa 
and he not different from A.D.207, 
the Creatoi" of the world, 
who prodac'd all things 
out of nothing by his 
Word: which went out 
from him fir ft of all. 
That this Word caird his 
Son, was at various times, 
under the name of God, 
'i<::^\\ by the Patriarchs, 
and ever heard in the 
Prophets, and at length 
brought down by the Spi- 
rit of the Father, and 
the Power of God into 



exinde pradicajfe novam the Virgin Mary^ was 
made flelh in her womb, 
and when born of her 
lived under the name of 
Jefus Chrift \ that from 
that time he preach'd a 
new Law, and a new 
Promife of the Kingdom 
of Heaven, and wrought 
miracles j was nailM to 
the Crofs, rofe again the 
third day, and being ta- 
ken up into Heaven, fat 
at the right hand of the 
Father, and fent the vi- 
carious Power of the Ho- 
ly Ghoft to govern thofe 
that believe ^ that he will 
come again with glory to 
receive the Saints to the 
participation of Life e- 
ternal, and of the hea- 
venly Promifes, and to 
adjudg the profane to e- 
verlafting fire-, with the 
railing again of both 
reftitution of the Flefh. 
This Rule, which, as we Ihall prove, was ap- 
pointed by Chrilt, admits of no queftions among 
us, but fuch as the Herefies raife, and fuch as 
make men Hereticks. 

But for us, as we have 
ever done, fo do we now 
more certainly the fame, 
as being better inftruded 
by the Paraclete, the Lea- 
der into all truth : I mean 
we indeed believe One 

legem, & novam pro- 
mijfionem regni coslorum, 
virtutes fecijfe, fixum 
cruet tertia die refur- 
rexijfe, in ccelos ereptum 
fediffe ad dexteram Va- 
tris^mifijfe vicar i am vim 
Spiritus SanBi, qui ere- 
dentes agat^ venturum 
cum claritate ad fumen-' 
dos fanBos in vita ater- 
TitBy & promijforum coe- 
lefiium fruHum, & ad 
frofanos adjudicandosig- 
ni perpetuo^ faBa utri- 
ufque partis refufcita- 
tione, cum carnis refii- 
tutione. H<£c regula a 
Chrifio, m probabitur^ 
infiitutat nullas habet a- 
pud nos qu<efiiones, niji 
^uas Harefes infermt, 
<^ qua Hareticos fa' 

good and bad, and the 

Adverf. Nos vero c^ femper^ 

Praxeam, ^ nunc magis^ ut in- 

C. 2. p. fiyuBiores per Paracle- 

A^.D. 2oot ^^^^ deduBorem fcilicet 

' omnis veritatis^ Vnlcum 

quidem Deum credimus ^ 

fub hac tarmn difpenfn- 

to the Fourth Volume. 

Hone, quam movoiuenvdi' God ; but yet under fucb 


cimus, tit tmlci Dei jit 
(^ Fllius^ Sermo ipfiuSj 
qui ex ipft frocejjerity 
per quern omnia faBa 
funty & fne quo factum 
efi nihil' Hunc mijfum 
a Patre in virgineniy C^ 
ex ea natum hominem & 
I}eumy Filium hominis^ 
dr Filium Dei, (^ cog- 
fiominatum Jefiim Chrif- 
turn, hunc pajfum, hunc 
mertuum, & fepultum 
fecundum fcripturoi, C^ 
refufcitatum a Patre, & 
in coelos refumptum fe- 

a Difpenfation, or Oeco- 
nomy as the Creeh call 
it, that this one God has 
alfo a Son, his Word, 
which proceeded from 
him, by whom all things 
were made, and without 
whom was nothing made : 
that he was fent by the 
Father into the Virgin, 
and was born of her, 
Man, and God-, the Son 
of Man, and the Son of 
God^ and named Jefus 
Chrift : that he fuffered. 

, t J- that he died, and was 

dere ad dexter am Patris, buried, according to the 
venturum judicare vi- Scriptures, and was rais'd 
again by the Father, and 
receiv'dup into the hea- 
vens, and fits at the 
right hand of the Father, 
and Ihall come to judg 
the quick and the dead : 
who thence fent from the 
Father, according to his 
Promife, the Holy Spi- 
rit, the Comforter, the 
Sanftifier of the Faith of 
thofe who believe in the 
Father, and the Son, and 
the Holy Spirit. Now* 
both the later original of 
all the Hereticks, and the 
Novelty of Praxeas, who 
is but of yefterday, will 
prove that this Rule has 

vos C^ mortuos, qui ex- 
inde miferit, fecundum 
promijfionem fuam , a 
Patre Spiritum Sanctum, 
Paracletum, fanBijica- 
torem Fidei eorum tnti 
credunt in Patrem, & 
Filium, & Spiritum 
San3:um. Hanc Regu- 
lam ah initio Evangelii 
decucurrijfey etiam ante 
priores quofque Hareti- 
cos, nedumante PraxC' 
am hcjlernurn, probabit 
tarn ipfa pofteritas om- 
nium Hareticorum^quam 
ipfa, novellitas Praxed. 


turg. in 
Op. limi 
ne,& a p. 


come down from the beginning of the Gofpel, 
eveii befoieali the earlier Hereticks^ much more 
before PKixea^^ the lateft of them all. 

0£», -^^KTV^ >y 'iiaav 'f 

There is one God, the 
Father of the living 
Word, or, of the fub- 
fi firing Wifdom,and Pow- 
er, and eternal Charader, 
the perfed Begetter of a 
perfect Being ^ the Fa- 
©W©-, Koy>i fi'f?'>k, cv- ther of the only begot- 
(pU 'f'^o?^.av avgdnai'i^' ^q^ gon. There is one 
Lord, the only one from 
the only one •, God of 
God •, the Charafter and 
Image of the Divinity ^ 
the powerful Word •, the 
Wifdom which Contains 
the Syftem of the World, 
and the Power which 
made the whole Creation j 
the true Son of the true 
Father •, the invifible Son 
of the invifible Father ^ 
and the incorruptible Son 
of the incorruptible Fa- 
ther ^ and the immortal 
S^n of the immortal Fa- 
ther y and the eternal 
Son of the eternal Fa- 
ther. There is alfo one 
Holy Spirit, having his 
Subfiftence from God, and 
appearing by the Son, 
that is tA Maiikiad ^ the 
perfcd Image of the per- 
fcd Son ^ Life ^ thecaufe 
pf the Living-, the holy 
Fountain ^ 

aiuf Tra/HTTJOJ. qof cthv'iifoi 
«6'/in9/i'S TTtrt^i^ ei'o^oi n 

T«, h)i <*-3am1®- AdrtvctTHi 

A««</V< Toii AvB^ceTnti' itmv 

^fcVTwC AiTJAy Tm'^ dyx, et - 
■yoncy 'a,}tct<Ty.i ^§^7^^' ^^ 

^ Tiavjav }y iV mat' iO, 
Qzai qo,', o Ja ttkVtoI" 
Tetstf 7^.\e-tA, Jh'^^f ^ aU'io- 
TTiji, )c, {iAmKii^ {M {J.ieiO' 
yA\% fM\Si A'TrAKhiiTzxmivyu 
L^OyTE %v xnciv 77, M J ahoy 
iv r^ 7e.>.A^t, in k'Trc-Temx,- 

*ii liv ivi\i7n Tnri u ( <«- 

TCh ^^Ti 1^(0 TO •m'iU(J.AtA.\X 

DtVfeTr^O » ^ AVa^^oiujei » 
slur! Te/a {««'.] -' 

to the Fourth Volume. 41 

Fountain; Holinefs; theBeftower of Sanguifica- 
tion; in whom is manifcfted God the Father, 
who is over all, and in all ; and God the Son, 
who is through all. A perfed Trinity ; not di- 
vided or alienated in Glory, or Eternity, or 
Kingdom, n^ here is not therefore any thing 
created or fervile in the Trinity ; nor was any 
thing afterward introduc'd, as if it formerly 
were not, but had been brought in afterward. 
The Son therefore was never wanting to the Fa- 
ther ; nor the Spirit to the Son: but the fame 
Trinity is ever immutable and uncliangeablc.] 

This laft part is very probably thought to be 
Gregory Nyjfens addition, and no part of the ori- 
ginal Creed it felf, 

N.B. This Creed, Gregory Nyjfen tells us, was Nyflf^n. 
deliver'd to Gregory Thaumaturge in a Vifion by ?j^^'^°'"* 
John and the Slewed Virgin. And truly fome of the ^jil'^l^' 
Articles herein contain'd are fo wholly remote vita 
from the old Revelation given us by the Almighty Thau- 
in the Scriptures, that there was great occahon maturg. 
for a new one. As to which matter, and the 
ftrange Miracles afcrib'd to this Gregory^ who is 
fuppos'd to be the firft Publifher of this Creed, 
fo different from all the more antient ones, I 
ftiall only ufe P<««/'s words concerning the Won- 
ders by which Antichriftianifm was to be efta- 
blilh'd in the world: Whofe commg is after f/;^ 2 ThefT. 
working of Satan^ with all power and figns and lying H. 9, 10, 
XPonders \ and with all deceivahlenefs of vnrightcouj- *^' 
nefs in them that perijh ; becaufe they received not the 
love of the truth that they might be faved. And for 
this caufe God jliall fend them ft rang delufons^ th^.t they 
Jhould believe a Lye. As to my felf, if the Won- 
ders of this G'r^^ory, or fome of them, were real; 
yetftill 1 fay with the fame ApoiUe elfewhere, 
F // 


Gal. I. 8. Jf an Angel from Heaven preach any other DoEhrine 
than was firfi preached^ let him be accurfed. AH 
this is faid upon fuppofition that Gregory did really 
pretend to work thofe Miracles, and to receive 
this Creed from above, and did deliver it to his 
Church as fuch. But then 1 muft own that I do 
not believe that ever this Gregory did pretend to 
work flich Miracles, or did hear of this Creed, for 
thereafons following, (i.) That a Creed fhould 
come in fuch an extraordinary manner from Hea- 
ven, to a Worker of great Miracles ^ and yeC 
that the Church fhould take no notice of it j nor 
any one neighbouring Church receive it ^ nor one 
Perfon at the Council of Nice once mention it, 
nor propofe it to the Publick ^ nay, that we 
fhould not hear a fyllable of it till above a Cen- 
tury after the death of Gregory himfelf, is very 
ftrange. (2.) 'Tis alfo very ftrange that Eu[ehitu 
and Jerom in their accounts of this Gregory Ihould 
not fay a word of it \ nay, fhould not fay a word 
of any of thofe wonderful and numerous Miracles 
which Gregory Nyjfen^ Rufinwy and Bafil himfelf, 
towards the latter part of the fourth Century, are 
fo full of. I am apt to think that Jerom at leaft 
was not unacquainted with the common reports 
about the Miracles of this Gregory ^ but look'd 
upon them as too uncertain to be fet down in 
his accounts. But whether this Creed be fo an- 
tient as Eufebimy I very, much queftion : tho in- 
deed it muft be as antient as Jerom^ if Nyjfen be 
the Author of Gngoryh Life j and fo his lilence 
in a thing of fuch great confequence, which he 
could not but know, is a ftrong argument againft 
his belief of its Authenticknefs. (3.) This Creed 
is quite difteient from the Form, Tenour, and 
Stile of all the other Creeds before it, and even 
of thofe after it for a long time. 'Tis difFererit 
fionuhe Notions of his great Mafter Origen^ nay 


to the Fourth Volume, 4 J 

from his own Stile and Notions alfo, as we Ihall 
fee prefently ^ neither does the Language of it 
belong to any Age before the fourth^ nay not to 
the beginning of the fourth neither : but feems 
calculated for the turn of Orthodoxy in the days 
of Bafil-, Rufim^s, and Gregory Nyjfen^ when they 
were fo miferably put to it for antient Authorities 
to fupport the Dodrines which had been fo lately 
introduced. (4.) But what plainly betrays the 
whole Contrivance, is, that Bafil^ who was born 
and brought up at Neocdfarea^ yN\\^xt Gregory had 
been Biihop, appears never to have heard of it : 
becaafe when he had great occahon to clear his 
own Agrecinent with the Dodrine of Gregory^ he 
orfly fays he kept to what he had learned in his 
Childhood of his Grandmother there ^ which 
was, as near as her Memory could ferve her, the 
very words of Gregory^ and his Dodrines ^ but 
never appeals to this Creed : which had been 
more to his purpofe than all the reft. This ft- 
lence of B.tfd makes his Brother Nyjfenh accounts 
the more ilrange and incredible : or indeed makes 
one fufped whether Nyffen was really the Author 
of thofe accounts or not. (5.) This Creed is 
ftill more to be fafpeded, if BiOiop Bull be in the Defenf. 
right, that it is level'd againft the Sahellians ^.^^^'^'f% 
thtArians; fince thofe were the two Herefies jj^^^ ^^ 
which were charg'd upon Gregory in the days of§2j 
Baftl : and it feems by him as if he had us'd Ex- 
prefTions, even in the fame Epiftle to (^£lta»^ 
favouring both thofe contrary Dodrines. So this 
Creed appear'd feafonably to vindicate his Repu- 
tation, and fecure the modern Orthodoxy. How- 
ever, If the Charge of SabellUmfm were ill- 
grounded, as I believe it was 3 and as Bafil'i Com- 
plaint of the^ Careleffnefs of Gregory's Tran- 
fcribers may afford fome foundation to fuppofe ^ 
as however his being one of that CouncU that 
• ■■ • F 3 ' condemn'd 



condema'd the Sabellian^ Paulm Samofatcnfts^ will 
imply: yet, (6.) Is it moll plain from J?^jit/'s own 
exprefs words, that Gr^/ory was of the antient or 
jl.irr? Pcrfuafion ^ and call'dour Saviour frequently 
a Creature, utig^ick^ tti^Ih/u/s, and the like names. 
And when Bifiiop i^w/Zpropofes to vindicate him 
from 'this Charge, he miferably impofes on his 
Readers. Hear BaJiCs own words, and then judg. 

On. Tom. "'S.-ttchIa ^liVTtt r ihKmct 

•Ttt. Ay^K '€c7i' 0:711 y^ fflivSirfli- 

eiv [J.ri dvvrHvoits^i -ra )(g.i- 
eta,. J)o cA) )^ 'aroAAct? iv^ii 
iK.H (^avciiy rdi vuy tois di§i' 

vui' coi 75 ttTjV/:/*, )^ TO 7ni- 
y,lActy >^ 'itTi roiirov. 

aui Mar- 


'!e Synod 

However afterward, 
when he was perfua- 
ding an Heathen, he did 
not think it neceflary to 
be exad in his Language ^ 
but he does fometimes 
comply with the Notions 
of him whom heaim'd to 
perfuade, that he might 
not be tempted to op- 
pofe himfelf againft what 
was for his advantage. 
Wherefore you will indeed find there many Ex- 
prefiions, which do now afford the greateft 
ftrength to the Hereticks j fuch as the word Crea- 
ture^ and that of a Being Made by God ., and the 

Let Bafil or Bifhop Bn/l alledg what Excufes 
they pleafe, 'tis plain Gregory Thaumaturge was 
an Arian. 

We believe, agreeably 
to the Evangelical and 
Apoftolical Tradition, in 
one God the Father, Al- 
mighty, the Creator and 
Maker of the whole 
World : of whom are 
all things. And in one 
Lord Jefus Chrift, ^his 
the only-begotten 


'" itioch '^'^i' A"'"??^" ''^ ^ 'mm-n)Vy 

ant zrav 

'Itf. K<*/ 'm 'ivA 

:; vocat. Jty'e/of 'Imr'Sv XevqjV, -f qov 
)ud A- stuTx, -f f^covoyivn Qi'ovj //' a 
h,;nai. ^^ *r,\^ct: r ytvifubivlA c^y 

ra fravi 

^/S ditSvav c.)6 9^ ^C??) bOflj 

to the Fourth Volume. 4c 

©«> at, 0<», ohov 'cj^ QK>i, God; by whom are all&Seleuc, 
things : who was begot- P* ^92, 
ten of the Father before f ^3- & 
the World began-, GodHift.Ecci. 
of God ; \A/hole ofL. II. C. 
Whole j the Only one 10. circa 
of the Only one j theA-^-29o. 
perfed one of the per- 
fed one ; the Ki ng of the 
King •, Lord of the Lord ; 
the living Word \ the 
living Wifdom \ the true 
Light i the Way ; the 
Truth i the Refurredion j 
the Shepherd i the Door ; 
the immutable, and un- 
changeable, and invaria- 
ble Image of the Deity j 
deriv'd from the Sub- 
ftance, and Counfel, and 
Power, and Glory of the 
Father \ the Firft-born 
of every Creature •, who 
was in the beginning 

yjJEiov in, uiel^^ ^o-p>v {«;/]<*, 

ISrOl^ivAy ^^V' ATfSTTJoV T5 

icioi 75, }y C\sKtiiy)y JliVcttoscoiy 

^Uicjov eiwvA. liv t^s^ii- 
7VMV 7ia.(nti '^ KTJinaify r o/ja, 

MypVy y(^' 75 «g«/>c4l'o;' hi TU 

J>' l TV, TwVtW. i-^VZTJ KAl 
cv ^ Ttt 7ia,v\st nViTiAVJ* TOV 

3tV7tt C4C -m^Mvis, Kp Toii 
y^tfAi, )y dVOfWOTf yivo(/ji- 
vov, ^ainv @iiiL)Ctvh'^7mVy 
'isfriccKov 7? <:? rTii^af v/MoVy )y 

ov )(^TuCkCiiy^ an r s^^JCtfj 

IfMVy *AA66 7^ ^KDfxa, T 

Ji^t£ T Tttj^fy }^ TiaMv gf- 
^^tVOV f/ETtt e/b'^WJ Kj S\JVA- 

u&ui x.fivajt ^avTJti )y ViK§Hi. 
Keu ui 70 tzsviVfjM 70 a,yov, 

70 sJj (^^KMWy )d) d-}4Cl(X- 

with God j God the 
Word, according to that 
which is faid in the Gof- 
pel, And the Word was 
God. By v/homall things 
were made^ and in whom 
all things confift : who in 
the laft days defcended 
from above, and was born 
of the Virgin, according 
to the Scriptures^ and 
was made Man, the Me- 
diator between God and 
Men, and the Apoflle of 




eiOi }1{M0U 'r>i5-?f Xej'fOf eO«- 

1a to «9('}|, CctTTrJ^ovm cCv- 
qK oi/J©", r 3 rtV!* 'TsrViv/uct- 

7©" O^]©" '^'i' OVOUATIelV i^ 
i^Ct;, T£ta, Til' 3 <rj^«^<vVlcL) 

iv» TcfJnv Zv 'i'^vla rlw 

7^'A«f 'i^'i'lii ivcinnov T ©:» 

y^y(ji<fh^'iijji> dvct^^A-n^ofjiiv' 
^9 e<' 77? .^^^ rtui' vyvi ^ 

AtUVely i) trif««) >1 y.'pViViU (Sr^9 
77 a!AA3 J'jJh!(7Kc-i H IvA^yihl- 

c.yo.^-j/.A =cza. y,w.S? 3^ ttw'c? 

our Faith, and tlie Prince 
of Life \ as he fays, I 
came down from Heavea 
not to do mine own Will, 
but the Will of him that 
fent me : who fuffered for 
us, and rofe again the 
third day, and returned 
into the Heavens, and is 
fat down at the right 
hand of the Father, and 
will come again with 
glory and power to judg 
the quick and the dead. 
And in the Holy Ghoft, 
which is given to Belie- 
vers f(5r their Comfort, 
and Sandification, and 
Perfection ; as our Lord 
Jcfus Chrift ordain'd to 
his Difciplcs, faying, Go 
ye, make Difciples of all 
Nations, bapti'ziing them 
into the name of the Fa- 
ther, and of the Son, 
and of the Holy Ghoft: 
that is, of the Father as 
being truly the Father; 
of the Son as being truly 
the Son *, and of the Ho- 
ly Ghoft as being Ctruly] 
the Holy Ghoft : thofe 
names not being at ran- 
dom, or without regard 
made ufe of, but exadly 
fignifying the proper Sub- 
ftdnce, and Order, and 
Glory which belongs to 


to the Fourth Volume, 47 

ri ^ l(j.<poCui )t) m^ivoixiv )y each of thofe that are 
dnfi\H^v{j.iv. named. So that they are 

Three in fubftance, but 
in confent One. We therefore having this Faith, 
and having it from the beginning, and retaining 
it to the end, before God, and his Chrift, do 
anathematize all heretical falfe Opinions. And 
if any one teaches what the found and right Faith 
of the Scriptures never affirms, faying. There 
was, or has been a Time, or a Seafon, or an Age 
before the Generation of the Son, Let him be 
Anathema. And if any one fays the Son is a 
Creature, as one of the Creatures, and not as 
the Holy Scriptures have deliver'd concerning 
each of the fore-named Perfons, and their feverai 
Derivations from another ^ or if he teaches or 
preaches any thing but what we have received. 
Let him be Anathema. For we with truth and 
reverence believe and follow all thofe things 
which are deliver'd from the Holy Scriptures, 
and by the Prophets and Apoftles. 

KstdruV 'm^ih<iCo{xiv t^^ As we have received Symbo- 
^ ^ Yifx^v bh<rM7mv^ )^ from the Bilhops which lumEufe- 
h rf |<Tf«'Ti. ;y,7»>«V«, ^ were before us, and in ''^ *^^^ 
on 7^ A«Te?f l\ctix/:civoy.iv' our firlt Catechillng, and nodo nI- 
i^ vS'^i &B ^ e«W y^- when we were Baptized •, caense ob- 
(pav (jL?i^.ct^y^[xiv, }^ ui Iv ^"^^ ^s we havc learned latum, ia 
■ ^4 '^?i<TCvWio>, ^ \v *Vf rrom the Holy Scriptures ; ^ 
Tr^'TM'Tr^ ^nvaui^iv Tg and as we have belie v'd^J^^'^'lf"- 
3^ iJ)jh:^ctixiv, i-m ;^ vvv when we were made Pref- Socrat. 
w79Ey'oi/7sf, tLu' ri(xi7ie^v m- by ters,and when we were Hift.Eccf. 
5Jf <:so^va<pie^iiiv. Umv- made Bilhops, and have L. L C.8. 
cysv iU Im eiov mTs'ef. taught the fame : fo do ^^^'^^ 
'mv-nKC^.-n^, ^ ^ dmv we now believe, and fo rir l i 
Twi'j o^mv 7i )y eto^/.-mv exhibit our Faith. Wec.12. * 
rnttuvlv. kai iii het wejov believe in one God theA.D.325. 
'imiv Xe<?aV, ^ ? ©sS ^s. Father, Almighty, the 
yy, eih in QiVi <fwi Q«. Maker of all things, vi- 

flOVoyiVil, (W^TOTVXfiV 'TMCTHi 
KvffiUS) <S!i^ Tidvlav ^ Al- 
to vav oK> T mir^i yiyivvit- 

•mvjet' 'TVf J'li tUji Ytj/ATi' 
ii^ovlA Twixiv \v e/i'fy» rtexVAt 


^fi)A, Cahv lit, ^»«f, iJiov fible and invifible. And 
in one Lord Jefus Chrift, 
the Word of God, God 
of God, Light of Light, 
Life of Life, the only- 
begotten Son, the Firft- 
born of every Creature, 
begotten of the Father 
before all worlds ^ by 
whom alfo all things 
were made ^ who was 
incarnate for our Salva- 
tion, and Gonverfed a- 
mong Men, and fuffered, 
androfe again the third 

day, and returned to the Father, and will come 

again in glory to judg the quick and the dead. 

We believe alfo in one Holy Ghoft. 
ut<pivo{jLiv zh it' A Qiov TJA- We believe in one God 

-ri^A Tav}oic£^,7z^A, ttavtwv the Father, Almighty, 
Maker of all things vi- 
fible and invifible. And 
in one Lord Jefus Chrift, 
the Son of God, begot- 
ten of the Father, the 
Only-begotten, that is 
of the Subftance of the 
Father j God of God, 
Light of Light, very God 
of very God, begotten 
not made, of the fame 
Subftance with the Fa- 
ther, by whom all things 

lum Ni- 
ubi fupr, 
& apud 

Of ar^ TS Xiti AO^.TWV 770/M- 

nV' Kai s/5 r 'ivA yJexov 
Athanaf. ''^ ^ei^Vy t ifov to ©€»» 
Epift. de W^^^vl't' ^ 7» Tare??, (m- 
fide ad voyzvYi, rv7i<^v Im. -f iaioi ^ 
Tovinian. ^^re??, Qih h 0£k, (pat 
Up. Vol. j^ V QgVj, eihi)^voV \k 

II. p.6o6. ^ I V A ~ r.' n ' 

& apud ®'* *^"'^'"'' yzvv^^.vlA « 
Bafil.Ep. 7n)/«3tV7«, o^ijiov iw ta- 
LXXVlII Tgi, Si' Z Ta Tittifja. lyiViTV, 
lorn. 11. ^^g -g-j, ^ KPrtj'a^, M/ TO 

f 01 *^^' "^ "'"^^ "^^^ *''' 

A.D-g25. ^f'"''''^^' ^'f'' <^* Ti/Jt> H/l/STE- 
fctl' emvi^idW x.ctTSA.VfTOi x.£t* 
cK^Ka^vrU) IvavQ^UTnaavlAt 

TA^l^.a, Kai AVAgdvTA T>r 
Tfiril »/^£f(*, Kci< AVih^vJA 

were made, whether they 
be things in Heaven, or 
things on Earthy who 
for us Men and for oar 
Salvation defcended, and 

to the Fourth Volume, 

iU 7^ tsrv^iiA Tz a,}tou. Tiff 
»J hiyivlAi w 'mri on ^k hi** 

Zv c^ Kjt ovjm kyiviTOi « ^ 

<pcl<rm1di XiVAt^ » K7t>oV, ?) 

Tf£T7?V, « AKKOiaToV T q'oi' 
«rS 028, TBTlff <lvA^^rl<^H 

KKnmA, Vid. Symbola flu- 

was incarnate, and made 
Man, he fuffered, and 
rofe again the thiid day, 
and returned into the 
Heavens, and fliallccme 
again to judg the quick 
and the dead. And in 
the Holy Ghoft. But for 
fuch as fay there was a 
Duration when he was 


not j and that he was not 
ra aftid Ath^naf. de Sy- before he was begotten \ 
nod. Arimin. & Selcuc and that he was made 
Vol. /. p. 387, &c, out of nothings or that 

fay that the Son of God 
was of another Subltance, or Eflence ^ or that he 
was created, or mutable, or changeable: Thofe 
the Catholick and Apoftolick Church does ana- 

I believe in one God 
the Father Almighty, 
Maker of Heaven and 
Earth, both of all things 
vifible and invifible. And 
in one Lord Jefus Chrift, 
the only-begotten Son of 
God, who was begotten 
of the Father before all 
Worlds, very God, by 
whom all things were 
made •, he was incarnate, 
and made Man, was cru* 
cified, and buried, and 
rofe again from the dead 
the third day, and re- 
turned into the Heavens, 
and is fat down at the 

Ht^VCO iii %VA OiOV TM- 

HMeiw 'Im^v y^^Vy r i^iv 

rcpi ytvvtiQkvla. (Sf^ mv-mv 
v^ diuvuVi Qiov d,Ky\^vov., 

^ejcm , xj y^^itmvJA OK, <h^i- 

luni Hie- 
fi, circa 

>^ iti TO eHytov figvd/fM-i 70 

r^m-mv, -n hAhn^y M right hand of the Father, 

G '^/^ 


7^ 'u!t9^>^^ 


i\i%v Ca.'Tfliff' and fh all come to judg 

lum Eu- 
nium ap 

lum Eu- 



the quick and the dead ^ 
of whofe Kingdom there 
fhall be no end. And in 
the Holy Ghoft,the Com- 
forter, who fpake by the 
Prophets: in one Bap- 
tifm of Repentance •, in the Remiflion of Sins j 
and in one Catholick Church ^ and in the Refur- 
reftion of the Flefli ^ and in the Life everlafting. 

Ut^.votj-iv ui hat. Qiov m- We belicve in one God 
Tipja 7MpjoK^,TO£y.y U^^Tzt the Father Almighty, 
from whom are all things. 
And in one only-begottea 
Son of God, God the 
Word, our Lord Jefus 
Chrift, by whom are all 
things. And in one Holy 
Spirit, the Comforter, by 
whom the diftribution of 
all Grace is beftow'd on 
every one of the Saints, 
according to their pro- 
portion, to profit withal. 
There is one God, un- 
begotten, and without 
beginning ^ having nei- 
ther any one before him j 
for nothing can be before 
that which is unbegot- 
ten : nor with him , for 
the unbegotten God is 
One and Alone : nor in 
him •, for he is a fimple 
and uncompounded Be- 
ing. But as he is One 
and Alone, and always 
the fame, he is the God, 

', f)iov AoTi?(', T yjJ- 
mum ap. « ~ ,» ~ v * j\* 

CI Cave ^''"' *''"^'' *'"'"'*'' ^^^^''» '^' 
in Eu- ^ '^'^ 7PxV7ct* x^ ih %v favdi- 
nom.Hift. t«t «>wf, T >^^KKi{jov, iv 
Literar. ^ mam ytgaxa J)oLvo[xri 

172. circa ' , ' > r.-i^ j^? 

■^y vvA ovTtty kj\v 3^ -s^^ 

• rk dycvvtiTu Zveti J)jvAJut' 

if 7B ffyV ccuTfo, fHi yi id, ,uo'- 

a.VTo>, d,<sr^.ii ><3 y^ dmjv^i- 

1©-' rt? «/*'foV, Xj Uo'l'Oi UVy 

iy dei o dviii «yr, TrduTmV 
is7 0£s^, y^ Kngy.?i >y Juimho- 

rmi -ra fX-Qi-oyH'^iy Mi cog 3 
fj^/S J»' durk yn'oiiii'cov' tdV 
U >'i i>,ov 'S>0 7idi>Tc<)i/ y^ wi^ 

to the Fourth Volume. 


vn<re, ^ 'iKvrii '4 iTniUa^V) 
•TttcTif TM yivvii^vji, a.<p' 

-SltfTT!? jb, ;it) (*c/)rtJJS7B?, «) 

3$) ctt/7Df A-yivviij©-' x^ q' 
tLu cii}''lvv\{\ov metv yivvn- 
Gnvai djb'yctjcv' "Ovn sc 7-f 

ixvri i^'ioM, dkh' otop iCaAjj- 

V^ifficL p:' "iSi'cLi K) <s^gtLy^ 
fw^/, ivi^yciA 3, x) cA/^/at- 
fx« r i5»- jWST* '^T> TA 
KOITTA '7tdv\A T* CV Vf^VftJ ;^ 
^^ !y«K, 0f4tT«* T£ Jt] AO^aClAi 
}^ (JlOfMLTA Tt ii) AffUUflJA 

©t^f , V^VTA -TTAvjAi X^ r 

''E/f Zv Qilf A-yiwnlQ; ak- 
775-©-, o/TTcin')©-, ;^ fTf yju- 

0e«, ')dvvnfxA T Ayivvririi, 
*% <yV fic ^ yivvnuArxV 
Kvcr^jLA T AKii^y ix "^ '^'' 

TM KPtTUul'mV' TreiMfiUt 7a 

et/7re/»T», »X '^i' '^^ ^ ^'^'^ 
♦^Wk* y^sfrSwJ ^n1e6 vare f 

and the Creator, and the 
Maker of all things ^ 
principally, and in a pe- 
culiar manner of the on- 
ly begotten ^ yet proper- 
ly of thofe thing,s alfo 
which were made by him. 
For he begat, and cre- 
ated, and made the Son 
alone before all things, 
and before the whole 
Creation, by his Power, 
and Energy, not com- 
municating any thing of 
his own Subftance to him 
that was begotten ^ for 
God is incorruptible, and 
infeparable, andindivifi- 
ble : and an incorrupti- 
ble Being does not com- 
municate his own Sub- 
ftance \ nor does he 
produce another which 
fubfifts in him ^ for he a- 
lone isunbegotten. Now 
'tis impofllble that a Be- 
ing Ihou'd be begotten 
which has its Subftance 
unbegotten. He did not 
therefore make ufe of his 
Su))ftance, but of his Will 
only i an4 he begat him, 
not by his Qwn Subftance, 
but as he pleas'd. And 
by him did God make the 
Holy Spirit, the firft and 
greateft of all the reft, 
by his own Authority 
G 2 ^iy.i 


dylui ye^^y.i, Ky6<of 'iKJioi and Command ; but by 
fxi A^yvlv o<^v dLvrk-, <st9 T the Energy and Power of 
tfVi'0f4&4aeAi«j5V.e, ,s^' "5 the SoH. And after him 
Tmi^cjv C6VUV y^wdfii. Kfit/ he made by his Son all 
%v tsnv^M. a^iov 'TT^a-nv }^ the Other Creatufes which 
y.Cii^r^v TtdvTwv ^ r (Mvoytr are in Heaven, and which 
rsj '€?;&», cro<dy[M>1t Tt are on Earth, both vifi- 
T.^yji.l'iiiyoiA -^ 1^ j)jvcL- ble and invillble, both 
^,-', T ui yivofiivov' corporeal and incorpo- 

real. For there is one 
Godj from whom are all things^ according to 
the Apoflle : And one Lord Jefus Chrift, by 
whom are all things. There is therefore one un- 
begottca God, uncreated, not made j and one 
Lord Jefus Chrilt the Son of God, a Being be- 
gotten of him that is unbegotten ^ tho not like 
other Beings that are begotten : a Being created 
bV him that is uncreated ^ tho not like othet crcr 
ated Beings: a Being made by him that was not. 
made-, tho not like other Beings that were made : 
as it is fa id by the Holy Scriptures, The Lord 
created me the beginning of his ways, for his 
works ; he founded me before the World began i 
and before all the Hills did he beget me. And 
one Holy Spirit, the firft and greateft of all the 
Works of the only- begotten, made indeed by the. 
Command of the Father, but by the Energy and 
Power of the Son. 

N.B, Among all the larger Creeds of the fourth 
Century, there arc none which to me appear fo 
full," plain, diftind, judicious, and agreeable to the 
v: original Dcdrines of Chriftianity, as this larger > 

Creed of Eunomita ^ a Perfon who, on all ac- 
counts, appears to have been one of the molt 
learned and confiderable of that Age. Dr. Cave 
has done a great piece of ferviee to the Publick, 
by giving us one part of his Apologetick j as well 


to the Fourth Volume. 

as Mr. Wharton by tranflating it. And the World 
would have had caufe to thank Dr. Cave ftill 
farther, if he had been fo kind as to tranflate 
and publifli that Work of his rntirej conlidering 
'tis almoft the only confefled jirian or Eummian 
Book, fo antient, which has efcap'd the common 
Deftrudion of the reft of the Labours of thofe 
eminent Vindicators of the moft primitive Faith. 
However, for want of this, I have herewith pub- 
lilh'd an iraperfed Tranflation of it my felf 


ha, ^vov ciKnbtvcp xj <*j«_ 
SoV ^e5>', }y TittTi^, Travjo- 
;t£«7c£5f, Jj^ K TK -rnvja.' riv 

fxav 0£» 'iMfl-K XetrK. }^ ha. 
"T" ftovoycvn dvK ijoc, wej.<iv 
^ Qtov YifMV 'Imh Xe<?z)V, 
fwVop (thvi^vovi c/>' Z Ttt TiaV- 

fxi-m Tavreiy y^ tUu y(S-' 
9)jc, 'fin ^ 71)? w^:^, xj toTj 

TrayiMV i)ryimtjo tv hvcu ica 
©gw, ct'AA' gAyrJl' i/nkveo(n, 

ffiuf ^^(ph S'iha Ka£avy i^ 

Tnivla. ra us durCpy )^ <:^ 
dvik yzy^a.^L^ivA ivhit^uny 
;(Tl 7-tu/ hinvKw T •mtj^'s, 
yivo^ivos vsr/jwof (^^^ ^• 
y«TK, ^avdrv '$ sayfS* jyr^ 

We believe and confefs Symbo- 
one only true and good ^^^ ^^^^' 
God and Father, M-^^^ 
mighty, from whom are j-iscollec- 
all things : the God and tum.circa 
Father of our Lord, and A.D.370. 
God, Jefus Chrift. And 
one Being, his only-be- 
gotten Son, our Lord, 
and God, Jefus Chrift ^ 
who alone is true j by 
whom all things were 
made, whether they be 
vifible or invifible^ and 
in whom all things con- 
fift: who in the begin- 
ning was with God, and 
was God J and after- 
wards, according to the 
Scriptures, appeared up- 
on earth, and conversed 
with Men : who being in 
the form of God, did 
not aflume to be equal 
to God, but emptied 
himfelf, and taking the 
form of a Servant by his 
Generation of the Virgin,- 

54 APPE 

Sif TcTs tlyQti etvn UA^-mii, 

']cu hi i\^iS,T.-m]eJi' o^-V 
avot T«TK) di'ngva-cu ttoV]^, 
vt^^iy dvrk' on ht (Z Ji- 

fiv dicoviav, J9 CcKnhu'dH/ v- 
SebVav- 01 '5 dfxa.^'mkot )(^- 
'mKet^'<7iv']a,t eit Mhaaiv At- 

cCmvlAi. )y %v ^vov wiv- 
fXA ayiov, 75 t!^KM{joVy hf 

a/TnkUT^eJaicos' ro ^v-v^ 'f 
yiv rd <^^ t ©£» ^yoetV- 

70 dya-^v' TO Qihy^V-.zli -to.- 
CTLV rtw dhn^tdVi K) fveii^oi' 

yvamv «tA«9w, 19 ctxexC^, ^ 

l(.COkC}l£U> QiS TmJ^ii, }^ 7 
fisvcymi q« dvn^ r mci^ 

iAVn. tnd^^ cvo[ r o' 
Voua^«(iilf4 jtiu ]J)oT}fls(, ate 


and being found in fafhion 
as a Man, he fulfilled all 
that was written about 
him, and of him: being, 
according to the Com- 
mand of his Father, obc* 
dient unto Death, even 
the Death of the Crofs ; 
and rifing again from the 
dead on the third day, 
according to the Scrip- 
tures, he appeared to his 
holy Difciples, and to the 
reft^ as it is written; 
and he afcended into the 
Heavens, and fits at the 
right hand of the Fa- 
ther i whence he (hall 
come at the end of the 
world to raife all Men, 
and to give to every one 
according to his work : 
when the righteous fhall 
be receiv'd into Life eter- 
nal, and into the King- 
doni of Heaven •, but the 
Sianers Ihall be condemn'd 
to eternal Puniihment, 
where their Worm dictlj 
not, ^nd the Fire is not 
quench'd. And one only 
Holy Spirit, the Com- 
forter, by v^hpm wq 
have been feal'd unto thq 
day of Redemption ; the 
Spirit of Truth, th^ Spi? 
fit of Adoption, where- 
by we cry Abba, that is^ 

to the Fourth Volume. 5 J 

^i viTiv MKav^vl©-- ^9 Father ; who divides and 
ckA Ih^^h ^^ ovo[jt.ccCoiJi.ivAyv operates the Gifts which 
'TAVT'^i vmv y^Alf^'Ttov \i)fo- come from God to every 
yjATzov ivnCai Biusmvav. onc .to profit withal, as 
^^Vtf?£;'f ly T^f ic/>«'^1/ he Willi who teaches 
? vttl^c TO Qqs iv -rd Men, and puts them in 
ISitiyLttlt T M»* -rS a aV» mind of all things what^ 
mnv^AA}©- h T^ hiKiiu ic/>- foever he hears from the 
«V*7/. iMTi T A-}iti <!svvj- Son i the good Spirit, 
f-ccfcl®- «•>' wm ActAs/]©-, that leads into all Truth, 
fxn-n 7 MK ifcV ia.vfk v ttb/- and confirms all Believers 
^vl&' ^rk p: 'xoCle^i wi(A- unto that Knowledg 
rrev?©- TMor, ? o ifa tt^V" which is true and exad, 
TnvlQ- li aytov wiuiiA. and unto that Worfhip 

which is agreeable to Pi- 
ety, and that Adoration which is fpiritual, and 
unto the true Confeflion of God the Father, and 
of his only-begotten Son, our Lord, and Go^ 
JefusChrilt, and of himfelf: the feveral Names 
plainly and diftindly declaring the peculiar na- 
ture of the Perfon named ^ and fome peculiar 
Properties being pioufly gather'd thence with af- 
furance concerning each of them that are fo na- 
med. The Father, having the peculiar Proper- 
ties of a Father ^ the Son, having the peculiar 
Properties of a Son ♦, the Holy Spirit having his 
own peculiar Properties. While the Holy Spirit 
does not fpeak of himfelf ^ nor the Son do 
ought of himfelf i but the Father fends the Son, 
and the Son fends the Holy Spirit. 

N. B. By the View of thefe Creeds, we may 
fee what was the antient Chriftian Faith all along, 
even till many years after the Council of Nice j 
I mean, as feparate from the Philofophical Opi- 
nions of particular Perfons, or Parties ^ which 
feldom appear in thefe Confeffions of Faith, how- 
ever they do too often appear in the Controver- 



flal or Occafional Writings of fome Chriflians 
lince : excepting the fpurious Creed of Gregory 
Thavmaturgui^ and the Party-Greed of the Coun- 
cil of Nice^ very little is feen in them all a- 
long, but fuch Points wherein all the Faithful 
agreed \ and which therefore may well be call'd 
the common Faith of Chriftians. And may God 
of his infinite Mercy fo guide and govern the 
Minds of all that now call themfelves Chriftians, 
that they may be led into the way of Truth : that 
inftead of bewildring themfelves farther with 
vain Hypothefes, and philofophick Niceties, they 
may live anfwerably to thefe great and important 
Articles, and hold this Faith in the Vnity of the Sfi- 
rity in the Bond of Peace^ and in Righteoufnefs of 

I conclude with that excellent Colled of our 
Church for the third Sunday after Eafier: At- 
mighty Gody who Jhewefi to them that be in Errby 
the Light of thy Truth, to the intent that they may 
return into the way of Righteoufnefs ^ Grant unto all 
them that are admitted into the Fellowjhip of Chriji^s 
Religion, that they may efchew thofe things that are 
contrary to their Profejfion, and follow all fuch things 
as are agreeable to the fame \ through our Lord Je- 
fta Chrift. Amen. 

w. w. 


(I ) 


Second BOOK 

O F 

E S D R A S 


TH E fecond book of the prophet Efdras, the 
fon of Seraias, the fon of Azarias, the foa 
of Helkias, the fon of Sadamias, the fon of 
Sadoc, the fon of Achitob, 

2 The fon of Achias, the fon of Phinees, the fon of 
Heli, the fon of Amarias, the fon of Aziei, the fon of 
Marimoth, the fon of Arna, the fon of Ozias, the fon 
of Borith, the fon of Abifei, the fon of Phinees, the fon 
of Eleazar, 

3 The fon of Aaron, of the tribe of Levi, which was 
captive in the land of the Medes, in the reign of Arta- 
xerxes king of the Perfians. 

4 And the word of the Lord came unto me, faying, 

5 Go thy way and fhew my people their finful deeds, 
and their children their wickedaefs, which they have 

A done 

2 Tl^e Second ^ook 

done againft me, that they may tell their childrens chil- 
dren •, 

6 Becaufe the fins of their fathers are increafed in 
them : for they have forgotten me, and have offered tmto 
ftrange gods. 

7 Am not I even he that brought them out of the land 
of Egypt, from the houfe of bondage ? but they have 
provoked me unto wrath, and defpifed my counfels. 

8 Pull thou off then the hair of thy head, and caft all 
evil upon them, for they have not been obedient unto 
my law; but it is a rebellious people. 

9 How long fhall I forbear them, unto whom I have 
done fo much good ? 

10 Many kings have I deltroy'd for their fakes, Pha- 
raoh with his fervants, and all his power have 1 fmitten 

11 All the nations have I deftroyed before them, and 
in the eaft I have fcatter'd the people of two provinces, 
even of Tyrus and ^idon, and have flain all their ene- 

12 Speak thou therefore unto them, faying. Thus 
faith the Lord, 

13 I led you thro the fea, and in the beginning gave 
you a large and fafe paffage ; I gave you Mofes for a 
leader, and Aaron for a prieft. 

14 I gave you light in a pillar of fire, and great won- 
ders have 1 done among you j yethave you forgotten me, 
faith the Lord. 

1% Thus faith the Almighty Lord, The quails were as 
a token for you •, 1 gave you tents for your fafeguard ; ne- 
ver thelefs you murmured there, 

16 And triumphed not in my name for the deftrudion 
of your enemies, but ever to this day do ye yet murmur, 

17 Where are the benefits that I have done for you? 
when you were hungry and thirfty in the wildernefs, 
did you not cry unto me, 

. 18 Saying, Why haft thou brought us into this wilder- 
il^ff to kill us ? it had been better for us to have ferved 


Chap. 1 : 0/ E S D R A S. 3 

the Egyptians, than to die in this wildernefs. 

19 Then had I pity upon your mournings, and gave 
you manna to eat, fo ye did eat angels bread. 
- 20 When ye were thirlly, did 1 not cleave the rock, 
and waters flowed out to your fill ? for the heat, 1 co- 
vered you with the leaves of the trees. 

21 1 divided among you a fruitful land, Icaftout the 
Canaanites, the Pherizites, and the Philillines before 
you : what {hall I yet do more for you, faith the Lord ? 

22 Thus faith the Almighty Lord, When you were in 
the wildernefs, in the river of the Amorites being a- 
thirft, and blafpheming my Name, 

23 I gave you not fire for your blafphemies, but caft a 
tree in the water, and made the river fweet. 

24 What Ihall I do unto thee, O Jacob ? thou Juda 
wouldeft not obey me : I will turn me to other nations, 
and unto thofe will I give my Name, that they may keep 
my ftatutes. 

25 Seeing ye have forfaken me, I will forfake you 
alfo : when ye deiire me to be gracious unto you, i fhall 
have no mercy upon you. 

26 Whenfoever you fliall call upon me, I will not hear 
you : for ye have defiled your hands with blood, and 
your feet are fwift to commit man-daughter. 

27 Ye have not, as it were, forfaken me, but your own 
felves, faith the Lord. 

28 Thus faith the Almighty Lord, Have I not prayed 
you as a father his fons, as a mother her daughters, and 
a nurfe her young babes, 

29 That ye would be my people, and 1 fhould be your 
God ^ that ye would be my children, and I Ihould be 
your Father ? 

30 I gathered you together, as a hen gathereth her 
chickens under her wings : but now what fhall 1 do unto 
you ? I will caft you out from my face. 

3L When you offer unto me, I will turn my face from 
you : for your folemn feaft-days, your new moons, and 
ycurchcumcifions have Ifjrfakea. 

A 2 32 I 

4 The Second ^ool^ 

32 I fent unto you my fervants the prophets, whom' 
ye have taken and flain, and torn their bodies in pieces j 
whole blood I will require of your hands, faith the Lord. . ' 

33 Thus faith the Almighty Lord, Your houfe isdefo- 
late ^ I will caft you out as the wind doth ftubble. ^ 

34 And your children fhall not be fruitful ^ for they 
have defpifed my commandment, and done the thing that 
is evil before me. 

35 Your houfes will- 1 give to a people that (hall come, 
which not having heard of me, yet Ihall believe me •, to 
whom I have (hewed no figns, yet they (hall do that I 
have commanded them. 

36 They have feen no prophets, yet they (hall call 
their fins to remembrance, and acknowledg them. 

37 1 take to witnefs the grace of the people to come, 
whofe little ones rejoice in gladnefs : and tho they 
have not feen me with bodily eyes, fpirit they be- 
lieve the thing that I fay. 

38 And now brother, behold what glory; and fee the 
people that cometh from the Eaft ^ 

39 Unto whom I will give for leaders, Abraham, 
Ifaac, and Jacob, Ofeas, Amos, and Micheas, Joel, Ab- 
dias, and Jonas ^ 

40 Kahum, and Abacuc, Sophonias, Aggeus, Zacha- 
ry, and Malachy, which is called alfo an angel of the 


THUS faith the Lord, I brought this people out of 
bondage, and I gave them my commandments by 
my fervants the prophets, whom they would not hear, 
but defpifed mycounfcls. 

2 The mother that bare them, faith unto them. Go 
your way, yc children, for I am a widow, and forfiken. 

3 I brought you up with gladnefs, but with furrow 
and heavincfs have I loit you : for ye have finned before 
the Lord your God, and done that thing that is evil be- 
ft re him. 4 But 

Chap. 2. 0/ E S D R A S. y 

4 But what fhall I now do unto you ? lama widow, 
and forfaken : go your way, O my children, and ask 
mercy of the Lord. 

5 As for me, O father, I call upon thee for a witnefs 
over the mother of thefe children which would not keep 
my covenant, 

6 That thou bring them to confufion, and their mo- 
ther to a fpoil, that there may be no off-fpring of them. 

7 Let them be (cattered abroad among the heathen, let 
their names be put out of the earth : for they have de- 
fpifed my covenant. 

_ 8 Wo be unto thee, AfTur, thou that hidefl: the un- 
righteous in thee. O thou wicked people, remember 
what I did unto Sodom and Gomorrha, 

9 Whofe land lieth in clods of pitch and heaps of 
afhes : even fo alfo will I do unto them that hear me not, 
faith the Almighty Lord. 

10 Thus faith the Lord unto Efdras, Tell my people, 
that I will give them the kingdom of Jerufalem, which 
I would have given unto Ifrael, 

1 1 Their glory alfo will I take unto me, and give thefe 
the everlafling t;abernacles which I had prepared for them. 

12 They {hall have the tree of life for an ointment of 
fweet favour, they fliall neither labour nor be weary. 

13 Go, and ye Ihall receive: pray for few days unto 
you, that they may be fhortened, the kingdom is already 
prepared for you : watch. 

: 14 Take heaven and earth to witnefs, for I have bro- 
ken the evil in pieces, and created the good •, for I live, 
£ith the Lord. 

15 Mother, embrace thy children, and bring them up 
with glad nefs: make their feet as fait as a pillar, for I 
have chofen thee, faith the Lord. 

\6 And thofethat be dead willlraife up again from 
their places, and bring them out of the graves, for 1 
have known my Nanie in Ifrael. 

17 Fear not, thou mother of the children : for Lhave 
chofen thee, faith the Lord. 

A3 18 For 

6 The Second 'Booi 

1 8 Fortliy help, will I fend my fervants Efay and Je- 
remy, after whofe counfel I have fandified and prepared 
for thee twelve trees, laden with divers fruits ^ 

19 And as many fountains flowing with milk and ho- 
ney, and feven mighty mountains whereupon there grow 
rofes and lillies, whereby I will fill thy children with j^y. 

20 Do right to the widow, judg for the fatheriifs, 
give to the poor, defend the orphan, clothe the naked, 

21 Heal the broken and the weak, laug;h not a lime 
man to fcorn, defend the miimed, and let the blind mao" 
come into the light of my clearnefs^ .... 

22 Keep the old and young within thy (Walls. 

23 VVherefoever thou iindeit the dead, take -them and 
bury them ., and I will give thee the firll place in my re^ 
furredion. ' ■-■<...■ 

24 Abide ilill, O my people,. and take thy reft, for 
thy quietnefs fhall come. 

25 Kourifh' thy children, O thou good nurfc, ftablifh 
their feet.. '•,;.■;,■■ 

26 As for the fervants \^hDm I have given thee, there 
Ihall not one of them perilh : for I vvill require them 
from among thy number. 

27 Be not weary : for when the day of trouble and 
hcavincfs Cometh, others fhall weep and be forrowfui^' 
but thou fhalt be merry and have abundance. 

28 The heathen fliall envy thee, but they fhall be able 
to do nothing againft thee, faith the Lord. 

29 Mine hands fhall cover thee, lb that thy children 
fiiall not iee hell. 

30 Be joyful, O thou mother with thy children : for I 
will deliver thee, faith the Lord. 

51 Remember thy children that lleep, for I fhall bring 
them out of the fides of the earth, and (hew mercy untcl 
them : for I am merciful,- faith the Lord Almighty. 

32 Embrace thy children, until I come and fhew mercy 
unto them : for my wells run over, and my grace fhall 
not fail. • • 

33 I 

chap. 1, 0/ E S D R A S. y 

33 I Efdras received a charge of tire Lord upon the 
mount Oreb, that 1 fhould go unto Ifrael : but when I 
came unto them, they fet me at nought, and defpifed the 
commandment of the Lord. 

34 And therefore I fay unto you, O ye heathen, that 
hear and underftand: look for your Ihepherd^ he fhall 
give you everlafting reft ^ for he is nigh at hand that fhall 
come in the end of the world. 

35 Be ready to the reward of the kingdom, for the 
everlafting. light fhall fhine upon you for evermore. 

36 Flee the fhadow of this world, receive the joyful- 
nefs of your glory : I teftify my Saviour openly. 

37 O receive the gift that is given you, and be glad j 
giving thanks unto him that hath called you to the hea- 
venly kingdom. 

38 Arife up and ftand, behold the number of thofe 
that be fealed in the feaft of the Lord : 

39 Which are departed from the fhadow of the world, 
and have received glorious garments of the Lord. 

40 Take thy number, O Zion, and fhut up thofe of 
thine that are clothed in white, which have fulfilled the 
law of the Lord : 

41 The number of thy children, whom thou longedft 
for,' is fulfilled : befeech the power of the Lord that thy 
people which have been called from the beginning, may 
be hallowed. 

42 I Efdras faw^upon the mount Sion a great people 
whom I could not number, and they all praifed the Lord 
■with fongs. 

43 And in the midft of them there was a young man 
of a high ftatiire, taller than all the reft: and upon every 
one of their heads he fet crowns, and was more exalted, 
which I marvelled at greatly. 

44 So I asked the angel, and faid. Sir, what are thefe ? 

45 He anfwered and faid unto me, Thefe be they that 
have put off the mortal clothing, and put on the im- 
mortal, and have confelfed the Name of God ^ now are 
they crowned, and receive palms. 

A 4 4<5 Then 

5 The Second Sooi 

45 Then faid I unto the angel, What young perfon is 
it that ciowncth them, and giveth them palms in their 
hands ? 

47 So he anfwercd, and faid unto me. It is the Son of 
God, whom they have confelTed in the world. Then 
began I greatly to commend them that ftood fo ftiffly 
for the Name of the Lord. 

48 Then the angel faid unto me. Go thy way, and 
tell my people what manner of things, and how great 
wonders of the Lord thy God thou haft feen. 


The Arabicic Version. 

IN the thirtieth year af^ 
ter the ruin of the city, 
I was in Babylon, and lay 
troubled upon my bed, and 
my thoughts came up over 
my heart. 

2 For I faw the defola- 
tion of Sion, and the wealth 
of them that dwflt at Ba- 

3 And my fpiritwasfore 
moved, fo that I began to 
fpeak words full of fear to 
the moft High, and faid, 

Jfz the Name of the Holy 

Trinity : 
The Firfi Book of Ezrah 

Scribe of the Law, 

IN the thirtieth year af- 
ter the deftrudion of the 
city of Jerufalem, I Ezrah 
who am called Shelathiel, 
was in Babylon : I was 
fleeping upon my bed, and 
I lamented, and thoughts 
came up over my heart : 

2 Becaufe I faw the defo- 
lation of Sion, and the 
plenty and riches of the 

3 And my foul was very 
much diliurbed, and I be- 
gan to fpeak to the mbit 
High words fall of feir, 
faying thus, . , 

4 O 

chap. ^. 

4 O Lord, who bearelt 
rule, thou fpakeft at the be- 
ginning, when thou didft 
plant the earth, (and that 
thy felf alone) and com- 
mandedft the people, 

5 And gaveft a body un- 
to Adam, without foul, 
which was the workman- 
fhip of thine hands, and 
didft breathe into him the 
breath of life, and he was 
made living before thee. 

6 And thou leddeft him 
into paradife, which thy 
right hand had planted, be- 
fore ever the earth came 

7 And unto him thou 
gaveft commandment to 
love thy way, which he 
tranfgrefled *, and immedi- 
ately thou appointedft death 
in him, and in his genera- 
tions, of whom came na- 
tions, tribes, people, and 
kindreds out of number. 

8 And every people wal- 
ked after their own will, 
and did wonderful things 
before thee, and defpifed 
thy commandments. 

o/ESDRAS. :5i 

4 O Lord, didft not thou 
fpeak from the beginning, 
and it was ? When thoa 
didft create the earth, and 
bring it forth by thy word 
alone ^ 

5 And didft take out of 
the earth a body without 
motion, and didft form ic 
with thy hand?, ^nd didft 
breathe into it the breath of 
life, and it became a living 
creature in thy prefence. 

6 And thou didft put 
him into the paradife, which 
thy right hand had planted 
at firft, before man was ere* 

7 Then thou gaveft him 

a commandment, and he 
tranfgrelTed it, and defer- 
ved of thee the judgment 
of death, becaufe of his re- 
bellion : as alfo did his 
children, generation after 
generation. Then they be- 
came a multitude of nations 
and people, and tribes and 
families, and tongues innu- 

. 8 And every nation of 
them walked according to 
its own works and delires, 
and were rebellious before 
thee, and tranfgrefTed by 
their appetites, and thou 
didft not hinder them. 

9 And 

'9 And again, in procefs 
©f time thou broughteft the 
flood upon thofe that dwelt 
in the world, and deftroy- 
cdft them. 

10 And it came to pafs 
in every of them, that as 
death was to Adam, fo was 
the flood to thefe. 

11 Neverthelefs one of 
them thou leftefl", namely, 
l>Joah with his lioufhold, of 
whom* came all righteous 

)' 12 And it happened that 
■^hen they that dwelt upon 
the- earth began to multi- 
ply, and had gotten them 
^any children, and were a 
great people, they began a- 
gi&in to be more ungodly 
tthan thefirft. 

"-'VB' Now when they lived 
fb' wickedly before theo, 
thou didft chufe thee a man 
from among them, whofe 
name was Abraham. 

14 Himthoulovedfl:,and 
qnto him only thoufhewedft 
thy will : 

15 And madeft an ever- 
lafting covenant with him, 
promifing him that thou 
wouldeft never forfake his 

The Second Sook^ 

9 Then thou didft bring 
upon them the flood in that 
time, upon the people of 
that age, and deftroyedit 
them with deftrudion : 

10 And they all under- 
went the condemnation of 
death which Adam had de- 

1 1 And none efcaped the 
death of the flood but one, 
and his family, becaufe they 
were righteous like him. 

12 And when his off- 
fpring began to multiply 
upon the earthy and begat 
a great many children and 
increafed, and became a 
multitude of peaple and na- 
tions ^ they turned afide and 
declined, and rebelled more 
than thofe which went be- 
fore them. 

1 3 And when their wic- 
kednefs was great before 
thee, thou didft chufe to 
thy felf one, namely Abra- 

14 And thou didft love 
him, and didft make known 
to him the time of reft. 

1 5 And thou didft make 
with him an everlafting co- 
venant, and didft fay^untp 
him, In blejfwg I will hlefs 
thee^ and in multiflyi-ng J will 
multiply thee^ and I will make 
thy feed increafe and multiply* 

' i<$ And 


Chap. ^■^" of ESD 

1 6 And unto him thou 
gaveft Ifaac, and unto Ifaac 
alfo thou gaveft Jacob and 
Efau. As for Jacob, thou 
didft chufe him to thee, and 
put by Efau, and fo Jacob 
became a great multitude. 

1:7 And it came to pafs, 
that when thou ledft his 
feed out of Egypt, thou 
broughteft them up to the 
mount Sina. 

18 .And bowing the hea- 
vens, thou did ft fee faft the 
earth, movedft the whole 
world,andmadeft the depths 
to tremble, and troubledft 
the men of that age. 

19 And thy glory went 
thro four gates, of fire, and 
of earthquake, and of wind, 
and of cold, that thou migh- 
teft give the law unto the 
feed of Jacob, and diligence 
unto the generation of If- 

20 And yet tookeft thou 
not away from them a wic- 
>:ed heart, that thy law 
might bring j''orth fruit in 

21 For the firft Adam 
bearing a wicked heart, 
tranfgrefled, and was over- 
come, and fo be all they 
that are born of him. 

RAS. 11 

16 1 hen thou gaveft him 
Ifaac, and thou gaveft to I- 
faac Jacob and Efau, and 
thou lovedft Jacob and ha- 
tedft Efau, anddidft multi- 
ply him [Jacob] more than 
other nations. 

17 And when thou didft 
bring their offspring out of 
Egypt, and broughteft them 
to the defart of Sina, 

t8 Thou didft bow down 
the heavens with the earth, 
and the world fhook, and 
thou didft make the abyfs to 
tremble. And the -j- world 
was troubled : 

19 And thy right hand 
produced four terrible mira- 
cles, fire and earthquakes, 
and wind and duft, that 
thou mighteft give a law to 
the feed of Jacob, and pre* 
cepts to the houfe of Ifrael. 

20 Yet thou didft not 
take from them a wicked 
heart, that they might do 
thy law, and bring forth 
right fruit : 

21 Becaufe the wicked 
heart which was in Adam 
our firft father, fo that he 
rebelled and was overcome, 
was in all his pofterity. 

t Arab. Stxculaj The generations, 

22 Thus 


22 Thus infirmity was 
made permanent^ and the 
law (alfo) in the heart of 
the people, with the malig- 
nity of the root, fo 
the good departed, away, 
and the evil abode Hill. 

23 So the times pafled a- 
way, and the years were 
brought to an end : then 
didft thou raife thee up a 
fervant called David, 

24 Whom thou com- 
mandedft to build a city un- 
to thy name, and to offer 
incenfe and oblations unto 
thee therein. 

25 When this was done 
many years, then they that 
inhabited the city forfook 

26 And in all things did 
even as Adam and all his 
generations h,id done, for 
they alfo bad a wicked 

; 27 And fo thou gavefl: 
|hy c.iity over into the hands 
pf thine,' enemies. 

Tl^e Second ©00 4, 

22 And this difeaf© was 
fixed in them perpetually, 
and the law was in the 
hearts of the people, toge- 
ther with the root of evilj 
and it made them decline 
from that which was good, 
and confirm'd in them that 
which was evil. 

23 So the times pafled a-f 
way, and the feafons pro4 
ceeded: then thou didft raife 
up David thy fervant. 

24 And thou didft fpeak 
to him to build a city in thy 
name-, and that they (hould 
offer in it out of thy fub- 
ftance facrifices and offer- 

25 And fo it was a great 
many years. Then thofe 
that dwelt in the city finned 
againft thee, 

26 And walked in vanity 
and idlenefs, as Adam our 
firft father did, and the ge- 
nerations which are paft; 
becaufe there was in them 
alfo a wicked heart which 
inclined to vilenefs, neither 
had they '1* 

27 Wherefore thou didft 
deliver thy city into the 
hands of the enemies. 

t There muji needs be a word ortm wanth\g in the Arabick Co^y. 

28 Are 

Chap.?: of E SDK AS. 

28 Are their deeds then 
any better that inhabit Ba- 
bylon, that they ihould 
therefore have the domi- 
nion over Sioii ? 

29 For when I came thi- 
ther, and had feen impie- 
ties without number, then 
my foul faw many evil-doers 
in this thirtieth year, fo 
that my heart failed me. 

30 For I have feen how 
thou fuffereft them finning, 
and haftfpared wicked do^ 
ers; and hafl: deftroyed thy 
people, and haft preferved 
thine enemies, and haft not 
iignified it. 

3[ I do not remember 
how this way may be left : 
are they then of Babylon 
better than they of Sion ? 

32 Or is there any other 
people that knoweth thee 
befides Ifrael ? or what ge- 
neration hath fo believed 


2^ Then I faid in my 
heart at that time, po thefe, 
do that which is good and 
juft more than we, I mean,^ 
we that dwell in Babel? 
And becaufe of this, Sioil 
is rejeded. 

29 For when I came hi- 
ther, I faw wicked works 
innumerable, and my foul 
beheld a mukitudeof tranf- 
greflbrs in the fpace of thefe 
thirty years of the capti- 

30 And I was aftonifhed 
in my heart,becaufe of what 
I had feen. And I faid, 
why doth the moll High 
forbear thofe that fin, and 
how doth he defer the fw 
nijlimemof the evil-doers ? 

31 And I thought dili- 
gently in my heart, in the 
prefence of the Lord, fay- 
ing. Why haft thou rejefted 
thy people and preferved 
the enemies, and haft not 
revealed to any one the 
caufe why thou haft rejeded 
thy ufual way, by leading us 
captive ? Hath Babel done 
better works and more to 
be approved than Sion ? 

32 Or hath any other 
people known thee more 
than ifrael ? or what other 
f tribe hath believed in thy 

t C?y, Family. 


1.4 The Second Sook, 

thy covenants as Jacob ? covenant like the houfe of 

3,3 And yet their reward 
appeareth not, and their 
labour hath no fruit •, for I 
have gone here and there 
thro the heathen, and I fee 
that they flow in wealth, 
and think not upon thy com- 

34 Weigh thou therefore 
our wickednefs now in the 
balance, and theirs alfo that 
dwell in the world: and fo 
ihall thy name no where be 
found but in Ifrael. 

35 Or when was it that 
they which dwell upon the 
earth have not finned in thy 
fight? or what people hath 
fo kept thy commandments ? 

36 Thou Ihalt find that 
Ifrael by name hath kept 
thy precepts, but not the 


33 To whom no reward 
appeareth, neither doth 
their labour bring forth any 
fruit ? For I have weighed 
all the nations in every re- 
fpeft, and have feen that 
they are full of profperity 
and wealth, but they think 
not upon thy precepts. 

34 Now therefore weigh 
in the ballancc thofe that 
follow thy law, and thofe 
which do not follow it, that 
thou mayll know which 
preponderates over the o* 
ther j 

35 Or what people hath 
kept thy precepts fo^ and 
whether thou fhalt find men 
that are obfervers of thy 
precepts *, 

36 Or Ihalt find any o- 
ther nation after the fame 


AKD the angel that was 
fent unto me, whofe 
name was Uriel, gave me 
an anfwer, 

2 And faid, Thy heart 
hath gone too hv in this 
world, and thinkeft thou 
to comprehend the way of 

AN D the a ngel who was 
fent unto me, whofe 
name was Uriel, anfwered 

2 SayingjVerily thy heart 

is Concerned, and thy 

thought is divided very 

much upon the account of 


chap. 4.' 
the moft High ? 


3 Then faid I, Yea my 
Lord: and he anfwered me, 
and faid, I am fent to fhew 
thee three ways, and to fet 
forth three fimilitudes be- 
fore thee. 

4 Whereof, if thou canft 
declare me one, I will fhew 
thee alfo the way that thou 
defireft to fee, and I fhall 
Ihew thee from whence the 
wicked heart cometh. 

5 And I faid, Tell on my 
Lord. Then faid he unto me. 
Go thy way, weigh me the 
weight of the fire, or mea- 
fure me the blafl: of the 
wind, or call me again the 
day that ispaft. 

6 Then anfwered I, and 
faid, What man is able to 
do that, that thou (houldelt 
ask fuch things of me ? 

RAS. 15 

the works of this genera* 
tion. Thou wouldft under* 
ftand the way of the moft 

3 And I faid, Yes Lord j 
make me to underftand that. 
And he anfwered me, fay- 
ing, I was fent unto thee to 
teach thee three ways, and 
to fet three fimilitudes be- 
fore thee j 

4 To the end that if thou 
doft explain to me any one 
of them, and the true mean- 
ing of it, I will explain to 
thee the things that thoa 
defireft the knowledg of; 
and will teach thee what the 
wicked heart is. 

5 And I faid unto him; 
Say on, my Lord. And he 
faid unto me,Weigh me the 
weight of the fire, and mea- 
fure me the blalt of the 
wind, or caufe yelterday, 
which is paft, to return. 

6 And I anfwered him, 
faying, And who is he of 
all the f prophets that have 
been born upon the earth, 
that is able to dcf this, that 
thou fhouldeft impofe it as 
a task upon me ? 

t Tf}€ LitinVerfion has Natorum, aU that wef€ born The M'liiake 
u vcryeafy in Arabick ; f)r Banfaa [Sonx] and -Nebiyina [Prophets'] 
Tti'ight be put one jar the other by the Trarfcriber. 

7 And 

1 6 

Tloe Second (Bool^ 

» 7 And he faid unto me. 
If I (hould ask thee how 
great dwellings are in the 
mid ft of the fea, or how 
many fprings are in the be- 
ginning of the deep, or how 
many fprings are above the 
firmament, or which are the 
out-goings of paradife : 

8 Peradventure thou 
wouldelt fay unto me, I ne- 
ver went down into the 
deep, nor as yet into hell, 
neither did I ever climb up 
into heaven. 

9 lSleverthelers,now have 
I asked thee but only of the 
fire and wind, and of the 
day where-through thou 
haft palled, and of things 
from which thou canft not 
be feparated, and yet canft 
thou give me no anfwer of 

10 He faid moreover un- 
to me, Thine own things. 

7 Then he faid unto me," 
If thou ask me any thing, 
tell me the bignefs of the 
repofitories in the depth of 
the fea, or the meafure of 
the fprings which are in the 
lower parts of the deep, or 
the meafure of the high fir- 
mament, which is above the 
higheft of the air ^ and 
which is the way to hell, 
and which are the paths to- 
wards paradife: 

8 Peradventure thou wilt 
fay to me, I never meafured 
the fpace of the deep, nei- 
ther did I as yet ever go to 
hell, neither have I afcended 
into heaven at all. 

9 Now therefore I will 
lay afide all enquiry about • 
thefe matters : therefore 
tell me in fhort the account 
of the fire and the wind, 
and the day that is paft of 
this age, namely, yefterday 
that is gone ; and if thou 
undsrftandeft not even thefe 
things, becaufe they are 
fixed in the knowledgof the 
moft High, and therefore 
thou canft not anfwer me 
any thing concerning them'[- 

10 Then he faid to me 
alfo, that thou and fuch as 

f Mere is no defe^ in the Atamfcri^t^ but it is eviisnt that the Senfe 
if difdent. 


chap. 4. 0/ E S D R A S. 

thou art, cannot 

and fuch as are grown cp 
with thee, canft thou not 

1 1 How niould thy vef- 
fel then be able to compre- 
hend the way of the fligh- 
eft, and the world being 
now outwardly corrupted, 
to underftand the corrup- 
tion that is evident in my 
light ? 



thefe things at all 

1 1 And can a created 
being, or velTels, attain to 
the knowledg of the govern- 
ment of the moft High : 
for the ways of the moft 
High cannot be comprehen- 
ded, nor his government be 
thorowly fearched out ^ and 
can one wiio fhall be cor- 
rupted and diffolved, appre- 
hend incorruptible things, 
and underftand ways which 
are not to be underftood ? 

12 And when I heard 
this, I fell upon my face to 
the ground, and iaid unto 
him, it were better for us 
not to be at all, than to 
live in fins, and to fuffer 
trouble, and not to know 

1 3 And he faid unto me. 
All the trees of the woods 
were deftroyed and came to 
nothing, becaufe they con- 
ceived a thought, 

14 Saying, Come, let us 
make war with the depth of 
the fea, that it may go from 
before our face •, and we will 
make for our ielves there in 
the room of it woods of 
trees. , 

.T 5 The floods of the fea 1 5 The floods of the fca 
alfo in like manner took thought aifo in like manner, 

B counfel, 

1 2 Then faid I unto him, 
It were better that we were 
not at all, than that we 
fhould live ftill in wicked- 
nefs, and to fuffer and not 
to know wherefore. 

13 Heanfwered me and 
fiiid, I went into a forelt 
into a plain, and the trees 
took counfel, 

r4 And f^id. Come, let 
us go and make war againft 
the fea, that it may depart 
away before us, and that 
we may make us more woods. 


Tl?e Second ^ook. 

counfel, and faid, Come let 
us go up and fubdue the 
woods of the plain, that 
there alfo we may make us 
another country. 

1 6 The thought of the 
wood was in vain, for the 
lire came and confumed it. 

T7 The thought of the 
floods of the fea came like- 
wife to nought, for the fand 
Itood up and (topped them. 

1 8 If thou wert judg now 
berwixt thefe two, whom 
wouldeft thou begin to jufti- 
fy, or whom wouldelt thou 

19 I anfwered and faid. 
Verily it is a foolifli thought 
that they have both devi- 
fcd ^ for the ground is gi- 
ven unto the wood, and the 
lea alfo hath his place to 
bear his floods. 

10 Then anfwered he 
rne, and faid. Thou haft 
riven a right judgment : but 
why judgeft thou not thy 
klf alfo? 

2 1 For like as the ground 
is ('ivcii unto the wood, and 

faying. Come let us lift up 
our felves above, and make 
war with the trees of the 
woods, and pluck them up 
by the roots, and make the 
place of them a deep fea. 

1(5 The thought of the 
trees of the wood was in 
vain, for the hre went out, 
and burnt the wood and 
deftroyed it. 

17 And alfo the thought 
of the floods of the fea was 
in vain, for the fand flood 
before it and hindred it. 

18 Kow if thou art a- 
cute in judgment and know- 
ledg, tell m.e which of thefe 
two thou wouldeft acquit, 
and which thou wouldeft 

19 And 1 anfwered him, 
faying. The thoughts of 
them both were vain : 
becaufe the wood -[- belon- 
geth to the earth ^ and as 
for the fea, it hath bounds 
which it Ihall not pafs when 
it lifteth up its waves. 

20 And he faid unto mc. 
Thou haft given a right an- 
fwer: and why judgeft thou 
not thyfelf? 

21 For as the wood is 
earth, and the courfe of the 

t Aral), is Earth. 


chap. 4. 

the fea to his floods ^ even 
fo they that dwell upon the 
earth may underftand no- 
thing, but that which is 
upon the earth : and he that 
dwelleth above the heavens, 
may only underftand the 
things that are above the 
height of the heavens. 

22 Thenanfwered I,and 
faid, I befeech thee, O Lord, 
let me have under ftandi 11 g. 

23 For it was not my 
mind to be curious of the 
high things, but of fuch as 
pafs by us daily, namely. 
Wherefore Ifrael is given 
up as a reproach to the hea- 
then, and for what caufe 
the people whom thou haft 
loved, is given over unto 
ungodly nations, and why 
the law of our forefathers 
is brought to nought, and 
the written covenants come 
to none effeft : 

24 And we pafs away out 
of the world as grafhop- 
pers, and our life is afto- 
nilhment and fear, and we 
are not worthy to obtain 

25 What will he then do 
unto his name, whereby we 
are called ? Of thefe things 
have I asked. 

o/ESDRAS. 19 

fea hath bounds fet to it be- 
caufe of the terrour of its 
waves, fo alfo they that are 
upon the earth, know only 
thofe things which are upon 
the earth •, and as for that 
which is above the heaven, 
he knoweth it who is above 
the heaven. 

22 And I anfwered and 
faid, I defire of thee, O 
Lord, that thou wouldeft 
teach me, for underftanding 
is given to me to learn. 

23 And I do not defire 
to ask thee concerning the 
government of heavenly 
things, but concerning thofe 
things which pafs by us dai- 
ly. Why is Ifrael given a 
prey to theGentiles,and the 
people which he loved he 
hath delivered to a wicked 
nation, and the law of our 
fathers is rejeded and 
brought to contempt ? 

[^From this place to the latter 
end of the ^'^th verfe, is 
wanting in the Arabick 
Afanvfcrift. But the de- 
fe^i is not in the Writings 
hut the Leaf is torn out-'J 

B 2 

26 Thea 

20 The Second ®oo^ 

26 Then anfwered he me, 
and faid, The more thou 
fearcheft, the more thou 
Ihalt marvel, for the world 
hafteth fall to pafs away, 

27 And cannot compre- 
hend the things that are 
promifed to the righteous 
in time to come : for this 
world is full of unrighteouf- 
nefsand infirmities. 

28 But as concerning the 
things whereof thou askelt 
me, I will tell thee ; for the 
evil is fown, but the de- 
ftrudion thereof is not yet 

29 If therefore that 
which is fown be not tur- 
ned upfide down, and if the 
place where the evil is 
fown pafs not away, then 
cannot it come that is fown 
with good. 

30 For the grain of evil 
feed hath been fown in the 
heart of Adam from the 
beginning, and how much 
ungodlinefs hath it brought 
up unto this time ? and how 
much fliall it yet bring forth 
until the time of threlhing 
come ? 

31 Ponder now by thy 
felf, how great fruit of wic- 
kednefs the grain of evil 
feed hath brought forth. 

32 And when the ea,rs 
Ihall be cut down which ate 


Chap. 4. o/ESDRAS. i{ 

without number, how great 
a floor fhall they fill ? 

33 Then I anfwered, and 
faid. How and when fhall 
thefe things come to pafs? 
Wherefore are our years 
few and evil ? 

34 And he anfwered me, 
faying, Do not thou haften 
above the moft High: for 
thy hafte is in vain to be 
above him, for thou haft 
much exceeded. 

3 5 Did not the fouls alfo 
of the righteous ask quef- 
tion of thefe things in their 
chambers, faying. How long 
ihall I hope on this fafhion ? 
when Cometh the fruit of 
the floor of our reward ? 

36 And unto thefe things 
Uriel the Archangel gave 
them anfwer, and faid, Even 
when the number of feeds 
is filled in you : for he hath 
weighed the world in tfte 

37 By raeafure hath he 
meafured the times, and by 
number hath he numbred 
the times ;, and he doth not 
move, nor ftir them, until 
the faid meafure be fulfilled. 

38 Then anfwered I and 
faid, O Lord, that beareft 
rule, even we all are full of 

39 And for our fakes per- 
adventure it is that the 

B 3 floors 

%z The Second ^ook^ 

floors of the righteous are 
not filled, becaufe of the fins 
of them that dwell upon the 

40 So he anfwer'd me, 
aadfaid, Go thy way to a 
woman with child, and ask 
of her, when Ihc hath ful- 
filled her nine months, if 
her womb may keep the 
birth any longer within 
her ? 

41 Then faid I, No, 
Lord, that can Ihe not. 
And he faid unto me, In 
the grave the chambers of 
fouls are like the womb of 
a woman : 

42 For like as a woman 
that travaileth maketh hafte 
to efcape the neceffity of the 
travail, even fo do thefe 
places halte to deliver thofe 
things that are committed 
unto them. 

43 From the beginning 
look v<^hat thou defireft to 
fee, it Ihall be Ihewed thee. 

44 Then anfwered I, and 
faid. If I have found favour 
in thy fight, and if it be 
poffible, and if I be meet 

45 Shew me then whe- 
ther there be more to come 
than is paft, or more paft 

than is to come. *than is to come.' 

46 What is paft I know ^ 46 Becaufe what is pafled 
bat what is for to come, ajid brought to an end, I 

Chap. 4. of E SDK AS. 

I know not. 

47 And he faid unto me. 
Stand up upon the right 
fide, and I fliall expound 
thelimilitude unto thee. 

48 So I ftood and faw, 
and behold, an hot burning 
oven pafled by before me: 
and it happened, that when 
the flame was gone by, I 
looked,and behold thefmoke 
remained ftill. 

49 After this, there paf- 
fed by before me a watry 
cloud, and fent down much 
rain with a ftorm ^ and 
when the ftormy rain was 
paft, the drops remained 

50 Then faid he unto 
me, Confider with thy felf : 
as the rain is more than the 
drops, and as the fire is 
greater than the fmoke, but 
the drops and the fmoke 
remain behind ^ fo the quan- 
tity which is paft, did more 

51 Then I prayed, and 
faid, May 1 live, thinkeft 
thou, until that time ? "or 
what (hall happen in thofe 
days ? 


know it becaufe it is gone ^ 
but as for that which is to 
come, I know it not. 

47 And he faid unto me. 
Turn towards the righr 
fide and look •, that I may 
tell thee the interpretation 
of the fimilitude. 

48 And when I looked, 
I faw a great furnace ^ the 
fire burned before me. Then 
this great flame pafled a- 
way, and there remained 
out of it a fmoke, folding 
it felf and circling round. 

49 And after this, there 
alfo appeared a cloud full 
of rain, and it poured out 
a. great deal of rain^ and 
after the pouring out of 
the rain, there remained in 
the cloud little drops. 

50 Then he faid unto 
me, Confider with thy felf: 
as this rain which is gone, 
is more phan thefe drops 
which remain ^ and the heat 
of this fire is greater than 
this fmoke which remains 'I- 

51 So I intreated with 
humble jTupplication, and 
faid. May I live, thinkeft 
thou, till thefe days^ and 
what fhall happen in the 
days to come after thefe ? 

j; JJere is nodefe^ in the Copj^ but intheSenfe ^ 'tis moJ\ probable that 
the Tranfcriber overlool^eJ a Line- or tuo'. 

i -I- 

l^ Bs 

2 4 Tit'e Second ©ooj^ 

52 He anfwered me, and 52 And he ai^fwered me 

faid. As for the tokens 
whereof thou askeft me, I 
may tell thee of them in 
part J but as touching thy 
life, I am not fent to (hew 
thee, for 1 do not know it. 

faying. As for the tokens, 
concerning which thou ask- 
eft, I may tell thee of them 
in fhort, by the command 
of the moftBigh. But as 
for the end of thy life, ii 
is not permitted to tell thee 
that j neither do I knoyv it. 


NEverthelefs, as con- 
cerning the tokens, 
behold the days Ihall come, 
that they which dwell upon 
earth, fhall be taken in a 
great number, and the way 
of truth Hiall be hidden, 
and the land Ihall be barrjgn 
of faith. 

2 But iniquity fhall be in- 
crejfed above that which 
now thou feeft, or that 
thou haft hear^j^9^|,a50. 

NO W, as concerning 
the tokens of the 
times, behold I ftiall make 
thee to know that there 
Ihall come days, in which 
they that underftand (hall 
be removed fro,m the earth •, 
and the way of rigbteouf- 
nefs fhall be hid, and tjie 
'I land fhall be' left barren 
of faith. ' 

. 2 And iniquity fhall b^ 
increafed, above that which 
thou now feefi, or that thou 
^aft heard long ago. And 
the way fhall be rough, not 
trodden, and there fnall be 
no, guides and there -fhall 
be great difturbance "in ma- 
ny places from thofc of 
t;|)^f^ kings which thou fhalt 
ftip'.V ' 

f The Order of the Arabick ?V, And the land of Faith flull be 

3 And 

Chs-p. 5. 0/ ES 

3 And the land that thou 
fecit now to have root, 
Ihalt thou fee wafted fud- 

4 But if the moft High 
grant thee to live, thou {halt 
fee after the third trumpet, 
that the fun fhall fuddenly 
fhine again in the night, 
and the moon thrice in the 

5 And blood fhall drop 
out of the wood, and the 
ftone (hall give his voice, 
and the people Ihall be trou- 

6 And even he fhall rule, 
whoijn they look not for, 
that dwell upon the earth : 
and the fowls fhall take 
their flight away together. 

7 AndtheSodomitifhfea 
ihall call out fifh, and make 
a noife in the night, which 
many have not known : but 
they (hall all hear the voice 

S There fhall be a confu- 
fion alfo in many places, and 
the fire Ihall be oft fent out 
again, and the wild beafts 
fiiall change their places, 
and menftruous women Ihall 

DRAS. 25 

3 And the land iliall be 
defolate ; 

4 And if the moft High 
forbeareth the land to this 
term, thou ftialt fee after 
thefe three figns, the earth 
troubled, and the fun fhall 
appear on a fudden, and the 
night and the moon in one 

5 And blood fhall drop 
out of the wood, and the 
light fiiall give its voice, 
and the people fhall be trou- 
bled. And the air fhall be 

6 And 3 people fhall rule, 
whom they that dwell upon 
the earth looked not for. 
And the fowls fliall remove 
from their lands and their 
borders •, 

7 And the fca of the So- 
domites (hall caft forth liv- 
ing fifli J and they fhall lift 
up their voice in the night, 
and there fhall not be one of 
all the people that fhall 
know what they are, when 
they hear their voices. 

8 And fluggifhnefs and 
aftonifhraent fhall be in ma- 
ny places. And furround- 
ing fire fliall be fent upon 
the earth •, and the wild 
beafts of the princes fhall 


z6 The Second Book^ 

bring forth monfters. remove from their places^ 

and there ihall be figns in 
the women, 

9 And -|- changing of the 
fweet waters into fait j and 
friends fhall deflroy one an- 
other. And in this time 
knowledg fliall be hid, and 
fhall not be found, and wif- 
dom fhall go into its fecret 

10 And many fhall feek 
it, and fhall not find it •, and 
unrighteoufnefs and vilenefs 
fhall be increafed upon the 

1 1 And one land fhall 
diligently enquire of ano- 
ther, faying. Hath righ- 
teoufnefs palled fhro thee, 
or is fincerity found in thee? 
and that land fhall deny it, 
faying. No. 

12 And in this time men 
fliall hope for one man that 
doth righteoufnefs, but he 
fhall not be found ^ and they 
fhall labour much, but their 
ways fliall not be direded. 

13 Thefe were the figns 
which I was commanded to 
tell thee : and when thou 
hafl; prayed again, and done 
as thou didlt now, and hafb 

9 And flit waters fliall 
be found in the fvvect, and 
all friends fliall dcfl:roy one 
another : then fliall wit hide 
it felf, and underftanding 
withdraw it felf into his 
fecret chamber, 

10 And fhall be fought of 
iiiany,and yet not be found: 
then fliall unrighteoufnefs 
and incontinency be multi- 
plyM upon earth. 

1 1 One land alfo fliall ask 
another, and fay. Is righ- 
teoufnefs that maketh a 
man righteous gone thro 
thee? and it fliall fay, No. 

1 2 At the fame time fliall 
men hope, but nothing ob- 
tain : they fliall labour, but 
their ways fliall not profper. 

! 3 To fliew thee fuch to- 
kens I have leave : and if 
thou wilt p.iay again, and 
weep as now, and fait feven 
days, thou flialt hear yet 

i Arab. Chargh-g of the Waters between the fweet and the fait, which 
rxprfm fi§ni;i£s a mutual Change, 


Chap. 5- 

greater things. 

0/ ESD 

14 Then I awaked, and 
an extreme fearfiilnefs went 
thro all my body, and my 
mind was troubled, fo that 
it fainted. 

15 So the angel that was 
come to talk with me, held 
me, comforted me, and fet 
me up upon my feet. 

1 5 And in the fecond 
night it came to pafs, that 
Salathiel the captain of the 
people came unto me, fay- 
ing, Where haft thou been ? 
and why is thy countenance 
fo heavy ? 

17 Knoweft thou not 
that Ifrael is committed 
unto thee in the land of 
their captivity ? 

18 Up then, and eat 
bread, and tbrfake us not, 
as the fhepherd that leaveth 
his flock in the hands of 
cruel wolves. 

19 Then faid I unto him. 
Go thy ways from me, and 
come not nigh me : and he 
heard what 1 faid, and went 
from me. 

RAS. 27 

fafted feven days, thou Ihalt 
alfo hear greater things 
than thefe. 

14 Then I could not rife, 
and my body was mightily 
broken, and my mind was 
troubled ^ fo that 1 had like 
to have fainted. 

15 And the angel which 
was come to me,, held me, 
and fpake to me,and ftreng- 
then'd me, and fet me upon 
my feet. 

16 And in the fecond 
night Phald'iel the captain 
of the people came to me, 
and faid unto me. Where 
haft thou been, and where- 
fore is the colour of thy 
face changed ? 

1 7 Doft thou not know 
that thou art the perfon 
that art intrufted with If- 
rael in the land of their 
peregrination ? 

18 Up then and take 
bread, left thou leave us 
like Iheep that have no fliep- 
herd in the haiids of evil 

19 And I laid unto him. 
Go from me, and come not 
till the end of feven days ^ 
then thou Ihalt come unto 
me, and I will teach thee 
by word. So he went from 

20 And 

28 Tl:>e Semid Sook, 

20 And. foi I fafted feven 20 And I continued faft- 

days, mourning and weep- 
ing, like as Uriel -the angel 
commanded me. 

21 And after feven days, 
fo it was that the thoughts 
of my heart were very 
grievous unto me again. 

22 And my foul reco- 
rec'd the fpirit of under- 
ibanding, and I began to 
talk with the moft High 

.23, And faid, O Lord, 
tkit bearelt rule ^ of every 
wood of the earth, and of 
alii the trees thereof, thou 
Ifafl: chofen thee one only 

,,24 And of all lands of 
the whole world thou haft 
chofen thee one pit ^ and of 
all. the flowers thereof, one 

< 25 And of all the depths 
ofj the fea, thou halt filled 
thee one. river : and' of all 
builded cities, thou haft 
hallowed Sion-unto Gbyftlf. 

26 And of all the fowls 
that) are crea;ted, ^thou- haft 

ing the fpace of feven days, 
groaning and weeping ac- 
cording to the precept of 
't" Vriab the angel. 

2 1 And after feven days, 
the thoughts of my heart 
were very grievous unto 

22 And my foul reco- 
vered fpirit, and began to 
fpeak in the prefence of the 
moft High, faying, 

23 O Lord that beareft 
rule ^ of all the fhrubs and 
trees of the fields, thou 
haft chofen to thy felf [| one 

24 And of all the earth 
thou haft chofen to thy felf 
one field ^ and of the good 
odoriferous flowers, thou 
haft chofen to thy felf one 
flower : 

25 And of all the depths 
that are in the fea, thou 
haft fet apart for thy felf 
one river : and of all the 
inhabited cities, thou haft 
founded' Sion for thy felf, 
and haft purified it : 

26 And of all the fowls 
that are, thou haft named 

t Uriel. 

t Uriel. 

[| Thut iSi only the Vine *, and it mujl be mderfiood of the refl. 


Chap. 5- 0/ ESD RAS. 19 

named thee one dove: and thee one dove: and of all 

of all the cattel that are 
made, thou haft provided 
thee one fheep. 

27 And among all the 
multitude of peoples, thou 
haft gotten thee one peo- 
ple •, and unto this people 
whom thou lovedft, thou 
gaveft a law that is appro- 
ved of all. 

28 And now, O Lord, 
why haft thou given this 
one people over unto many ? 
and upon the one root haft 
thou prepared others? and 
why haft thou fcattered thy 
only one people among ma- 

29 And they which did 
gainfay thy promifes, and 
believed not thy covenants, 
have trodden them down. 

30 If thou didft fo much 
hate thy people, yet fhould- 
eft thou punifti them with 
thine own hands. 

31 Now when I had fpo- 
ken thefe words, the angel 
that came to me the night 
before, was fent unto me, 

, 32 And 
Hear me, 

faid unto me, 
and I will in- 

forts of beafts^ thfiu haft 
chofen to thy ftif one 

i7 And of all the multi- 
tudes of people, thou haft 
chofen to thy felf one peo- 
ple, and haft juftified it: 
and thy law, which being 
ftriaiy examin'd, excelleth 
all^ thou haft gracioiilly gi- 
ven to thy people which 
thou haft loved. 

20 Wherefore, O Lord, 
haft thou delivered thy peo- 
ple to this wicked multi- 
tude, and haftrejefted this 
one root more than all the 
reft of the multitude ^ and 
haft fcatter'd this one, fo 
that it was torn in pieces 
by the multitude ? 

2.9 And the gainlayers 
trod it under foot. 

30 And now thou haft 
hated thy people with a 
perfed hatred : but if it 
did deferve punilhment, it 
had been in thy hand. 

31 Now while I was 
fpeaking thefe words, the 
angel who was fent to me 
the night before, was fent 
unto mej 

32 And he faid unto me. 
Hear now, and I wiU in- 


^o Tl^e Second 'Bool^ 

ftrui^thee: hearken to the ftrud thee 
thing that 1 fay, and I (hall 
tell thee more. 

33 And I faid. Speak on 
my Lord. Then faid he 
unto me. Thou art fore 
troubled in mind for If- 
rael's fake: loveft thou that 
people better than he that 
made them ? 

34 And I faid, No, Lord, 
but of very grief have I 
fpoken : for ray reins pain 
me every hour, while 1 la- 
bour to comprehend the 
way of the mod High, and 
to feekout part of his judg- 

and difpofe 
thou thine heart, that I may 
make this clear to thee. 

33 And I faid. Speak on 
Lord ^ and he faio. Thou 
admireft7/r<if/ very much : 
loveft thou him more than 
he that made him ? 

35 Ani he faid unto me. 
Thou canft not : and I faid. 
Wherefore Lord ? where- 
unto was 1 born then? or 
why was not my mother's 
womb then ray grave, that 
I might not have feen the 
travel of Jacob, and the 
wearifom toil of the ftock 
of Ifrael? 

3<5 And he faid unto me, 
Number me the things that 
are not yet come, gather 
me together the drops that 
arefcattered abroad, make 
me the flowers green again 

34 I faid unto him. No 
my Lord, but I fpake be- 
caufe of the greatnefs of 
the grief of mine heart ; 
for my reins prick me every 
hour, and put me to pain ; 
that I may enquire dili- 
gently after the ways of the 
moftHigh, and fearch till 
I find out his judgments. 

3 5 And he faid unto me. 
Thou canft not. Then I 
faid to him. Why Lord ? I 
wifh that I had never been 
born at all ; or why was 
not my mother's womb my 
fepulcher, that I might not 
have feen the travel and 
afRiftion of the houfe of 
Jacob, nor the groaning of 
the ftock of Ifrael? 

3,6 And he faid unto me. 
If thou wouldft know the 
judgments of the moft 
High, do thou alfo tell me 
the meaning of the things 
which i fhall tell thee. Go, 

Chap. 5. ofESDRAS. 

that are withered. 

37 Open me the places 
that are clofed, and bring 
me forth the winds that in 
them are fhut up j fhew me 
the image of a voice, and 
then I will declare to thee 
the thing that thou laboureft 
to know. 

38 And 1 faid, O Lord 
that bearc ft rule, who may 
knowthefe things, but he 
that hath not his dwelling 
with men? 

39 As for me, I am un- 
wife, how may 1 then fpeak 

number me thofe which ne- 
ver had any being, and ga- 
ther me together the feeds 
which ye have not feat- 
hered; and bring me the 
flowers of the plants which 
were once green, and after- 
wards were dried and wi- 
thered : 

37 And open me the fe- 
cret places which are bound 
up with bonds, and bring 
me out the fpirits which arc 
Ihut up there: or fhew me 
the image of a voice, -^ and 
defcribe me a perfon which 
thou haft never feen. And 
when thou haft taught me 
thefe things, I alfo will 
teach thee the explication 
of thefe things, upon the 
account of which thou af- 
flifteft thy felf, and defirelb 
to look into them. 

38 And I faid unto him, 
O Lord, who can know 
thefe things but God f, 
whofe being is Cnot] with 

39 As for me who am 
poor and void of wifdom. 

* Arab. Tell me the fpecies of a Perfon, of a Form which thou hajl 
not feen, 

f / foUow the Latin Tranjlathn^ qui c&m hominibus habitatloneni 
non habet ; agreeable to Daniel II. 1 1. Whofe dwelling is not with 
fle(h. The Particle La, n>hkh fiintjief Noty was accidentalfy omitted in 
th! Arabick. 



of thefe things 
thou askeft me ? 

7he Second 

40 Then faid he nnto 
me, Like as thou canft do 
none of thefe things that I 
have fpoken of, even fo 
canft thou not find out my 
judgment, or in the end the 
love that I have promifed 
unto my people. 

41 And 1 faid. Behold, 
G Lord, yet art thou nigh 
unto them that be referved 
till the end^ and what Ihall 
they do that have been be- 
fore me, or we (that be 
now) or they that fhall 
come after us ? 

42 And he faid unto me, 
I will liken my judgment 
unto a ring: like as there 
is no llacknefs of the laft, 
even fo there is no fwift- 
nefs of the firil. 

4^ So I anfvvered, and^ 
faid, Couldelt. thou not 
make thofe that have been 
made, and be now, and that 
are for to come, at once, 
that thou mightcll fhew thy 
judgment the fooner ? 


I can do none of thefe 
things at all ^ and what 
power have 1 to anfwer 
thee any one of thefe quef- 
tions ? 

40 And he faid unto me. 
If thou canfl: not anfwer 
one of thefe things which 
1 have faid to thee, fo nei- 
ther canft thou comprehend 
the judgments lior the'|-per- 
feftion of the love which I 
have for my people. 

41 And I faid, O Lord, 
the end of things is far from 
being made plain ^ both 
what they that went before 
us did, and what we do 
alfo, and they that are to 
come after us. 

42 And he faid unto me. 
There is a crown kept by 
me in judgment ^ and as 
the end fhall not tarry, fo, 
the beginning ihall not haf- \. 

43 And I anfwefed and 
faid to him, Couldeft thou 
not make thofe that have 
been, and thofe that are 
now, and thofe that are 
to come, be gathered to- 
gether at^nce, that juftice 
might ha ft en, and judgment 
might appear ? 

t Cr, End. 



chap. 5- d/ES 

.44 Then anfwercd he 
me, and faid, The creature 
may not hafte above the 
Maker^ neither may the 
world hold them at once 
that Ihall be created there- 

45 And I faid. As thoii 
halt faid unto thy fervant, 
that thou which giveft life 
to allj haft given life at 
tonce to the creature that 
thou haft created, and the 
creature bear it -y even fo it 
might now alfo bear them 
that now be prefent at once. 

4<j And he faid unto mcj 
Ask the womb of a woman, 
and fay unto her^ If thou 
bringeft forth children, why 
doftthou it not together, 
but one after another ? 
pray her therefore to bring 
forth ten children atonee* 

47 And 1 faid, She can- 
hot y but miift do it by dif- 
tance of tiniei 

48 Thdrt. faid he Untd 
ttie^ Bv^n fo have I giVdrt 
the womb of the earth td 
thofethatbef(j#riitlit, lA 
their timesi 

DRAl ^ 

44 And he faid unto me, 
the creatures cannot haften 
things more thaii the Cre- 
ator, neither can this world 
beaf at one time all that 
are to be upon it. 

45 And I faid unto Mrti^ 
Why faidft thou unto * thy 
fervant, in living thou (halt 
live? and fo thoudidft at 
once produce all the crea- 
tures which were made, and 
all the feveral natures. And 
if thou didft make them 
bring forth feed all at one 
time^ when all their na- 
tures were firm^ is it not 
polFible now, that it fhould 
bear all that Ihall cotae up- 
on it at one time ? 

45 And he faid unto tnc^ 
Go and ask a woman which 
hath born childreuj and fay 
to her, If thou haft born 
ten children,whereforedidffc 
thou bear them at different 
times, and not ten children 
at one time ? 

47 She cannot do thii 
but at different times j time 
ifter timei 

48 So have i given to the 
heart of the earth, and to 
thdfe Which (hall be eaft in- 
16 itj a feeding in cviery 

-~,^. ^..^ — ti— -r 

49 ^^t 


49 Fot Uke as a young 
child may not bring forth 
the things that belong to 
the aged, even fo have I 
difpofed the world which 
I created. 

50 And I asked, and (aid, 
Seeing thou haft now given 
ine the way, I will proceed 
to fj^eak before thee: for 
onr mother, of whom thou 
haft told me, that fhe is 
young, draweth now nigh 
unto age. 

5 1 He anfwered me, and 
faid, Ask a woman that 
beartth children, and flie 
^all tell thee. 

:^i Say unto her,Where- 
fofe are not they whom 
thou haft now brought 
forth, like thofe that were 
before, but lefs of ftature ? 

Tl^e Second ^ook. 

49 And as a child doth 
not perform the aft of ge- 
neration in any time what- 
foever, nor doth beget, till 
he is grown to perfeftioii, 
and his limbs are ftreng- 
thened : fo the earth Ihall 
not grow old, nor ceafe to 
have power to bring forth, 
till the time which the 
Lord hath appointed for it, 
as he hath difpofed all 
things which he hath crea- 
ted in this world. 

50 And I asked him, 
faying, If thou haft given 
me a way to fpeak, and a 
mouth for fpeech in thy 
prefence ^ behold I will 
fpeak. If thou meaneft the 
earth our mother, of whom 
thou faid ft unto me, that 
(he was young at firft, and 
as fhe went forwards, Ihe 
grew old and weak ; by 
what rule doft thou mea- 
fure thy thoughts concern- 
ing her ? 

51 And he anfwered me 
faying. Go and ask a wo- 
man that hath born chil- 
dren, and ftie will tell thee 

52 Say to her. Why are 
not thy latter children now 
like thofe which thoubareft 
at firft? 

53 And 

Chap. <5. o/ESDRAS. 3J 

53 And flie (hall anfwer 53 And ihe will fay unto 
thee. They that be born in 
the ftrength of youth, are 
of one fafhion, and they 
that are born in the time 
of age (when the womb 
faileth) are otherwife. 

54 Confider thou there- 
fore alfo, how that ye are 
lefs of ftattrre than thofe 
that were before you. 

55 And fo are they that 
come after you, lefs than 
ye, as the creatures which 
now begin to be old, and 
have patted over the ftrength 
of youth. 

55 Then faid I, Lord, I 
befeech thee, if I have 
found favour in thy fight, 
ihew thy fervant by whom 
thou vifiteft thy creature. 

thee, There is a difference 
between thofe which I bare 
in the days of my youth, 
and thofe which 1 bare in 
the days of my old age \ 
becaufe nature is decayed, 
and the ftrength of the 
bowels is too weak for 

54. Now therefore know, 
that you faAl fliort of thofe 
which were before you both 
in ftature and ftrength ; 

55 And thofe which Ihall 
come after you, ftiall fall 
Ihort of you. For the fe- 
veral forts of creatures 
ftiall be defedtive, and weak 
and feeble, becaufe the time 
of their youth and ftrength 
is paft. 

55 Then I faid, I befeech 
thee, O Lord, if I have 
found favour in thy pre- 
fence, explain to me thy 
fervant this thing : For the 
fake of whom, is the crea- 
ture which thou haft cre- 
ated, vifited? 


AN D he faid unto me. 
In the beginningwhen 
the earth was made, before 
the borders of the world 

anfwered me, fay- 
ng. At firft for the 


fake of man, but afterwards 

for mine own fake j becaufe 

Q 2 ftood, 


(tood, or ever 
blew *, 

The Secdnd Sooi^ 
the winds before the 

Before it thundred and 
lightned, or ever the foun- 

dations of 

Paradife were 

3 Before the fair flowers 
were feen, or ever the 
movable powers wereefta- 
bliihed ^ before the innume- 
rable multitude of angels 
were gathered together, 

4 Or ever the heights of 
the air were lifted up •, be- 
fore the meafures of the 
firmament were named, or 
ever the chimneys in Sion 
were hot, 

5 And e'er the prefent 
years were fought out, and 
or ever the inventions of 
them that now fm, were 
turned j before they were 
fealed that have gathered 
faith for a treafure : 

6 Then did I confider 
thefe things, and they all 
were made thro me alone, 

earth and the 
world were, and before the- 
ways of this generation 
were \ and before the blaft 
of the winds blew \ 

2 And before the Cheru' 
hims gave their voices \ and 
before the ftars ihined : and 
before the pillars of the 
foundations were fixed; and 
before wealth was feen in 

3 And the brightnefs of 
many colours of the ma- 
ny forts of fweet-fmelling 
flowers : and before the or- 
ders of the armies of innu- 
merable angels were ga- 
thered together j 

4 And before the heighth 
of the air was lifted up, 
and before the creatures 
were named: and before 
fpace was^ and the light 
of the higheft part was 
fixed \ and before the foun- 
dations of Sion were laid \ 
and before 

5 The fixing of the num- 
ber of years was found out ; 
and before the joining to- 
gether of the works of fin- 
ners *, and before the trea- 
furies of the faithful were 
enter'd into, and hallowed j 

6 I confidered that all 
thefe things Ihould be, and 
by me every thing was, 


Chap.<J. 0/ E SDR AS. 

and thro none other : by 
me alfo they Ihall be ended, 
and by none other. 

7 Then anfwered I, and 
fa id, What (hall be the par- 
ting afunder of the times ? 
or when fhall be the end of 
the fir ft, and the beginning 
of it that foUoweth ? 


S And he fa id unto me. 
From Abraham unto Ifaac, 
when Jacob and Efau were 
born of him. Jacob's hand 
held firft the heel of Efau. 

9 For Efau is the end of 
the world, and Jacob is the 
beginning pf it that fol- 

ID The hand of man is 
betwixt the heel and the 
hand: other queftions, Ef- 
dras, ask thou not. 

11 I anfwered then, and 
faid, O Lord, that beareft 
rule, if I have found favour 
in thy fight. 

7 And I anfwered and 
faid, When fliall the ftars 
be changed, and when (hall 
the end and completion of 
the years be ? and the be- 
ginning of the end, and the 
end of it ? 

8 Aud he faid unto me. 
From Abraham to the ge- 
neration of Abraham and 
his family : becaufe of him 
was Ifaac born ^ and of I- 
laac, Jacob and Efau were 
born: and the hand of Ja- 
cob laid hold upon the heel 
of Efau from the begin- 

9 And the end of this 
world is in Efau, and Ja- 
cob is the beginning of the 
world to come, and he is 
the fecond. 

10 For the end of the 
parts of a man, and the 
laft of them is his heel, and 
the beginning of them is 
his hand. And behold the 
heel and the hand were 
join'd together : therefore 
enquire not after thefe 
things now, O Ezrah. 

1 1 And I anfwered and 
faid, O Lord ! if I have 
found favour fin thy fight. 

f Arab, before thine B)eso 
C 3 12^1 


12 I befeech thee, fhew 
thy fervant the end of thy 
tokens, whereof thou fhew- 
cdft nre part the laft night. 

13 So he anfwered, and 
faid unto me, Stand up 
upon thy feet, and hear a 
mighty founding voice. 

14 And it fhall be as it 

T%e Second Sook 

12 Shew thy fervant the 
completion of the days 
which went before-, becaufe 
thou haft told me part of it 
in the days which are paft. 

1 3 And he anfwered me 
faying, Arife and ftand up- 
on thy feet, and th«u flialt 
hear a voice crying. 

14 And when this voice 
were a great motion, but is, the place in which thou 

' " ftandeft fhall Ihake. 

the place where thou ftand- 
eft ihall not be moved. 

1 5 And therefore when 
it fpeaketh, be not afraid : 
for the word is of the end, 
and the foundation of the 
earth is underftood. 

16 And why? becaufe 
the fpeech of thefe things 
trembleth, and is moved : 
for it knoweth that the end 
of thefe things muft ^be 

17 And it hapned that 
when 1 had heard it, I flood 
up upon my feet,and heark- 
ned , and behold, there was 
a voice that fpake, and the 
found of It was like the 
found of many waters. 

1 8 And it faid, Behold, 
the days come, that I will 
begin to draw nigh, and to 

1 5 And as for him that 
fpeaketh with thee, fee that 
thou fear not : for the voice 
reprefents the latter end, 
which is the confumraation. 
As for the foundations of 
the earth, know thou, 

1 5 That the fpeech and 
the iignification belongs to 
them properly, and re- 
turneth to them : and they 
(hall Ihake and be troubled, 
becaufe they know that this 
form (hall be changed, and 
there (hall bean end of it. 

17 And when I heard 
this from him, I arofe and 
flood upon my feet j and I 
heard, and lo ! a voice 
fpake, and it made a noife, 
like the noife of many wa- 

18 And this voice faid. 
The days (hall come, faith 
the Lord, when 1 will be- 


Chap.(S. of ES 

vifit them that dwell upon 
the earth ^ 

19 And will begin to 
make inquifition of them, 
what they be that have hurt 
unjuftly with their unrigh- 
teoufnefs, and when the af- 
fliction of Sion fhall be ful- 

20 And when the world 
that fhall begin to vanifh 
away,lhall be finifhed ^ then 
will I (hew thefe tokens, 
the book ihall be opened 
before the firmament, and 
they Ihall fee all together. 

21 And the children of 
a year old Ihall fpeak with 
their voices, the women 
with child fhall bring forth 
untimely children of three 
or four months old : and 
they fhall live and be raifed 

22 And fuddenly fhall 
the fown places appear un- 
fown, the full ftx)re-houfes 
ihall fuddenly be found emp- 

23 And the trumpet fhall 
give a found, which when 
every, man heareth, they 
fhall be fuddenly afraid. 

DRA5. ?9 

gin to viiit thofe that arc 
upon the earth j 

19 And in which tlicre 
fhall be made inquidiion 
concerning thofe that ija^^e 
hurt unjuftly with their ju- 
righteoufnefs,and thofe that 
have been hurt by them ; 
and when the afflidion of 
Sion is tinifhed: ,, - 

20 And when the age is 
finifhed, in which 1 have 
determin'd that thefe {]gns 
fhall be which I fliall do i I 
will open the books above 
the firmament of the hea- 
vens, and they fhall fee this 
all together. 

21 And the little infants 
fhall lift up their .voices and 
talki and women fhall con- 
ceive and bring forth in 
hafte j and children that 
are born after three months 
time fhall live and-run a-^ 
bout. -.- 

22 And in places with- 
out fruit or grafs, and pla- 
ces in which there was no- 
thing fown, there fliall 
grow plants, and grain and 
fall ears ^ with which tbey 
fhall fill the magazines and 

23 And the trumpet (hall 
found, and the found fhall 
be heard on a fudden by eve- 
ry one : and all perfons and 
things Ihall be troubled. 

C 4 24 At 


24 At tbat time (hall 
friends f^ht one againft 
another like enemies, and 
the earth fhall Hand in fear 
with tbcJfe that dwell there- 
in i the fpring^ of the foun- 
tains Ihall fland ftill, and 
in three hours they ihall not 

25 Whofoeverremaineth 
from all thefe that I have 
told thee, (hall eicape, and 
fee my falvation, and the 
endjof your world. 

26 And the men that are 
received . (hall fee it, who 
have not tafted death from 
their birth : and the heart 
of the inhabitants (hall be 
thanged, and turned into 
another meaning. 

27 For evil (hall be put 
out, and deceit fhall be 

2^ As for faith, it (hall 
flourifh, corruption fliall be 
overcome \ and the truth 
which hath been fo long 
without fruit, (hall be de* 

29 And v;hen he talked 
with me, behold, 1 looked 
by little arid little upon him 
before whom 1 ftoo^ . 

^e Second ^ool^ 

24 Atthattime^Ffriendf 

(hall fight one agfiinU; ano# 
ther like enemtes ; and the 
earth (hall be aftonilhed, 
with all tho(€ that dwell 
therein j and thefpringsof 
the fountains ft>a11 ftand ftiH, 
and not run for *<he fpacc 
of three hours. 

25 And thofe which (hall 
remain behind, and fhall 
take care to beware of what 
is before them ', they ftiafl 
efcape, and behold my iat 
vat ion and the latter efi4 
of this world. 

26 And they (hall fee me 
bring to light the people 
which have ftot tafted 'fince 
they werel)orn. And the 
heart of thofe which are 
upon the e0th fhall be 
changed, and they '(hall be 
turned to other thowghts. 
f 27 For t^he evil heart 
fhal) go from them, and dje-? 
ceit fhall come to nothing^ 
and be extingaifeed* 

28 And the right faith 
•fhall (bine in them, and 
they (hall overcome corrup-f 1 
tion V and righteoufnefs, 
which hath not been in 
thefe many years laft paft, 
(hall apear, * 

19 Aid it came to pafs^ 
while he was fpeaking thefe 
words to me, the place 
where I Hood (haked. 

30 And 

Chap. 6. 0/ E S D R A S. 41 

30 And thefe words faid 30 Then he faid unto me. 

he unto me, 1 am come to 
(hew thee the time of the 
night to come. 

31 If thou wilt pray yet 
more, and fall: feven days 


fhall tell thee 

greater things by day than 
I have heard. 

32 For thy voice is heard 
before the moft High : for 
the Mighty hath feen thy 
righteous dealing, he hath 
feen alfo thy chaftity, which 
thou haft had ever fince thy 

33 And therefore hath 
he fent me to fhew thee all 
thefe things, and to fay un- 
to thee. Be of good com- 
fort, and fear not. 

34 And haften not with 
the times that are pa ft, to 
think vain things, that thou 
mayeft not haften from the 
latter times. 

3 5 And it came to pafs 
after this, that I wept a- 
gain, and fafted feven days 
in like manner, that I might 
fulfil the three weeks,which 
he told me. 

36 And in the eighth 
night was my heart vexed 
within me again, and I be- 
gan to'^eak before the moft 

lam come to thee, to ia- 
ftruft thee, as in the day 

31 And when thou haft 
prayed and fafted feven o- 
ther days, I (hall tell thee 
what is greater than this. 

32 For now thy petition 
is heard by the moft High, 
and the moft Mighty hath 
beheld the uprightnefs of 
thy heart j and he hath feea 
earlyjthe purity of thy mind 
from thy childhood. 

33 Wherefore be of good 
comfort, and let not thy 
heart be moved, upon the 
account of the times thit 
are paft. 

34 Neither do thou en- 
tertain vain thoughts in de- 
firing the haftning of the 

35 After this ! wept and 
fafted feven days, till the 
three weeks of which he 
fpake to me were finilhed. 

3<5 And in the eighth 
night my heart was vexed 
within me again, and I be- 
gan to fpeak before the moft 

37 For 

42 Tl?e Second !Book 

37 For my fpirit was 37 And my fpirit burned 

greatly fet on fire, and my 
foul was in diftrefs. 

38 And I faid, O Lord, 
thou fpakefl from the be- 
ginning of the creation, 
even the firft day, and 
faideft thus. Let heaven 
and earth be made : and 
thy word was a perfed 

39 And then was; the 
fpirit, and darkricfles, and 
iilence were on every fide : 
the found of man's voice 
was not yet formed. 

40 Tlien commandedlb 
thou a fair light to come 
forth of thy treafures, that 
thy wprk might appear. 

. '41 .Upon thefecond day, 
thou' madeft the fpirit of 
the firmament, and com- 
mandedft it to part afun- 
der, and to make adivifion 
betwixt the waters, that 
the one part might go up, 
and the other remain be- 

42 Upon the third day, 
thou didft command, that 
"the waters Ihould be ga- 

within me, and my foul 
was ver^.much filled with 

38 And I fpake thus, O 
Lord ! didft thou not fay, 
I fpake from the beginning 
of the creation in the firft 
day. Let the heaven and 
the earth be made^ and 
thy word made and go- 
verned all things which 

39 And a fpirit came 
upon the waters, and there 
was darkncfs and filence up- 
on the earth, -[ becaufe 
there was no work after. 

40 Then thou faidft. Let 
the goings forth of the 
light be made, to give light 
upon the creation which 
thou hadft made : 

42 And in the third day 
after the waters were ga- 
thered together, thou com- 

t Thu Paifageisvery obfcurc^ and ferns to be a Mijfakeof the Ara- 
bick Interpreter, 


Chap;<5. o/" ESD 

thered in the feventh part 
of the earth j fix parts haft 
thou dried up and kept 
them, to the intent that of 
thefe fome being planted of 
God, and tilled, might 
ferve thee. 

43 For as foon as thy 
word went forth, the work 
was made. 

44 For immediately there 
was great and innumerable 
fruit, and many and divers 
pleafures for the tafte, and 
flowers of unchangeable co- 
lour, and odours of won- 
derful fmell : and this was 
done the third day. 

45 Upon the fourth day 
thou commandedft that the 
fun ftiould fhine, and the 
moon give her light, and 
the ftars fhould be in order. 

46 And gaveft them a 
charge to do fervice unto 
man that was to be made. 

47 Upon the fifth day 
thou faidft unto the feventh 
part, where the waters 
were gathered, that it Ihould 
bring for th living creatures, 
fowls and fifties : and fo it 
came to pafs. 

48 For the dumb water, 
, and without life, brought 

forth living things at the 

RAS. 4 J* 

w^;7^f^/that the earth Ihould 
be divided into feven parts, 
and thou didft keep the o- 
ther fix; I mean the fix 
forts of dry land, that 
there might be planting 
and fowing and tillage in it. 

43 And thy word made 
it a perfed work. 

44 Then thou didft pro- 
duce fruits innumerable, 
fweetto the tafte, and of 
many forts with their co- 
lours ^ and trees fair to 
the fight, and of a Iharp 
fmell when they are fmelled 
on. And thefe were in the 
third day. 

45 And in the fourtji day 
thou commandedft that 
the fun Ihould fhine, and 
the moon give its light 
with all the ftars ; 

4.6 And thou didft ap- 
point them for the fervice 
of man whom thou hadft 

47 And upon the fifth 
day thou commandedft that 
the feven parts of the wa- 
ters which were at the 
greateft diftance, ftiould 
bring forth living fifti, and 
fowl that ftiould fly. 

48 So the water which 
had no life, brought fortli 
animals which had life| 


44 T^^ Second (Book, 

commandment of God, that that in this thing all the 

b11 people might praire thy 
wondrous works. 

49 Then didit thou or- 
dain two living creatures : 
the one thou calledft Enoch, 
and the other Leviathan ^ 

50 And didft feparate 
the one from the other : 
for thefeventh part (name- 
ly where the water was ga- 
thered together) might not 
hold them both. 

51 Unto Enoch thou ga- 
veft one part, which was 
dried up the third day, that 
he fliould dwell in the fame 
part, wherein aie a thou- 
land hills. 

52 But unto Leviathan 
thou gaveft the fevcnth 
part, namely, the moift, 
and haft kept him to he de- 
voured of whom thou wilt, 
and when. 

53 Upon the (ixth day 
thou gaveft commandment 
unto the earth, that before 
thee it ftiould bring forth 
beafts, cattel, and creep- 
ing things : 

54 And after thefc, A- 
dafn alfo, whom thou ma- 
deft lord of all thy crea- 
tures, of hiifi come we all, 
and the people alfo whom 
thou haftchofen. 

generations to come might 
admire thy works. 

53 And in the fiyth day 
thou didft command the 
earth to bring forth creep- 
ing things and wild beafts. 

54 Then thou didft fet 
Adam over all that thou 
hadft made, and of him we 
are all fprung, we thy peo- 
ple whom thou baft chofen. 

55 All 

Chap.V. 0/ ESDRAS 

55 All this have I fpoken 
before thee, O Lord, be- 
caufe thou madeft the world 
jfor our fakes. 

55 As for the other peo- 
ple, which alfo come of 
Adam, thou haft faid that 
they are nothing, but be 
like unto fpittlc j and haft 
likened the abundance of 
them unto a drop that fal- 
leth from a velTel. 

57 And now, O Lord, 
behold thefe heathen, which 
have ever been reputed as 
nothing, have begun to be 
lords over us, and to de- 
vour us. 

58 But we thy people 
(whom thou haft called thy 
firft-born, thy only begot- 
ten, and thy fervent lover) 
are given into their hands. 

59 If the world now be 
made for our fakes, why 
do we not poflefs an inheri- 
tance with the world ? how 
long (hall this endure ? 


55 Then I took courage, 
and faid before thee, O 
Lord ! becaufe thou haft 
faid, for the fake of you, 
I havechofen the firft world, 

$6 And as for the reft 
of the nations, which alfo 
are from Adam ; they are 
as -nothing at all, and as 
the duft,and as a drop front 
a bucket. For this is their 
defcription with thee. 

57 And now. Lord, be- 
hold the nations which were 
nothing, have been lords 
over us, and trampled us 
thy people under foot, 

5S Whom thou haft cho- 
fen to thy felf alone, a firft- 
born fon, and haft loved 
him : thou haft delivered 
him to the enemies. 

59 And as for us for 
whofe fake thou createdft 
this world, why do we not 
inherit the world, and that 
which belongs to us ? how 
long fhall thefe things be 
fo with us, O Lord ? 

CHAP, vn, 

AND when I had made 
an end of fpeaking 
thefe words, there was fent 
unto me the angel which 

AN D when I had made 
an end of fpeaking 
thefe words, the angel was 
feat unto me, 


4^ Tl)e Secojid [Booi 

had been fent unto me the 
nights afore. 

2 And he faid unto me, i And faid unto me, A- 

Up Efdras, and hear the rife, O Ezrah! hear the 

words that 1 am come to word which I have brought 

tell thee. unto thee to inftrud thee 

3 And I faid, Speak on, 
my God. Then faid he un- 
to me. The fea is fet in a 
wide place, that it might 
be deep and great. 

4 But put the cafe the 
entrance were narrow, and 
like a river. 

5 Who then could go 
into the fea to look unto 
it, and to rule it? if he 
went not thro the narrow, 
how could he come into the 
broad ? 

6 There is alfo another 
thing. 'A city is builded and 
fet upon a broad field, and 
is full of all good things. 

7 The entrance thereof 
is narrow, and is fet in a 
dangerous place to fall, like 
as if there were a fire on 
the right hand, and on the 
left a deep water *, 


3 And I faid. Speak on. 
Lord. And he faid, The 
fea is a place in which there 
is an haven, and the fpace 
of it is wide and large ^ 
and the paflcngers, and 
they who make voyages 
upon it, are in great trou- 
ble and affli(ftion. 

4, 5 But he that would 
go upon the broad great 
fea that he might fee it j if 
the beginning of his paf- 
fage was not from the 
ft rait haven which goeth 
into the large fpace, he 
could not pafs over. 

6 Like a city, built in a 
fertile green place, amidfl: 
fields full of fruitful gar- 
dens, whofe beds are full 
of all good things, 

7 And the * entrance in- 
to it is very narrow (and 
'I' dangerous, there being 
fire on the right hand, and 
water on the left) 

* Arab, way of entrance, 
t Arab, a rra> of danger. 

8 And 

chap. 7- 0/ E S D 

8 And one only path be- 
tween them both, even be- 
tween the fire and the wa- 
ter, fo fmall that there 
could but one man go there 
at once. 

9 If this city now were 
given unto a man for an in- 
heritance ; if he never fhall 
pafs the danger fet before 
it, how fhall he receive this 
inheritance ? 

10 And I faid, It is fo, 
Lord. Then faid he unto 
me. Even fo alfo is Ifrael's 
portion : 

1 1 Becaufe for their fakes 
I made the world : and 
when Adam tranfgrefTed 
my ftatutes, then was de- 
creed that now is done. 

12 Then were the en- 
trances of this world made 
narrow, full of forrow and 
travel : they are but few 
and evil, fall of perils, and 
very painful. 

1 3 For the entrances of 
the elder world were wide 
andfure, and brought im- 
mortal fruit. 

1 4 If then tliey that live, 
labour not to enter thefe 
Uraic and vain things, they 

8 The breadth of the 
treading of one foot, and 
not more ^ fo that there is 
no walking upon it but 
with one foot: when 

9 This city full of good 
things is given t^a man to 
inherit, it is neceflary for 
him to be in the ftrait place, 
becaufe he cannot go into 
the city to inherit it unlefs 
he paflTeth this narrow way. 

10 And I faid, it is fo. 
Lord! And he faid unto 
me, fo hath it happened 
unto Ifrael. 

1 1 Becaufe for their fakes 
I made the world 9 and 
when Adam tranfgreffed my 
commandment and my pre- 
cepts, there was a divifion 
made in the creation. 

12 Then were the en- 
trances of this world made 
narrow, full of forrow and 
travel, and difficulties and' 
defefts, and difeafes and 
troubles, and many very 
great pains \ 

13 But the world to 
come is good and large, 
fpacious, void of anxious 
care , having immortal 
fruit ; 

14 Now if they that 
would have life, ^vill not 
in 'their paflage walk thro 



The Second !Boot^ 

can never receive thofe that 
tre laid op for them. 

1 5 Kow therefore, why 
difquieteft thou thy felf, 
ieeingthou art but a cor- 
ruptibk man ? and why art 
thou moved, whereas thou 
art but mortal ? 

1 6 Why haft thou not 
confidered in thy mind, 
this thing that is to come, 
rather than that which is 
prefent ? 

17 Thenanfweredl,and 
faid, O Lord, that bearelt 
rule, thou halt ordained in 
thy law, that the righteous 
Ihould inherit thefe things, 
but that the ungodly Ihould 

18 Neverthelefs, the 
righteous (hall fuffer ftrait 
things, and hope for wide : 
for they that have done 
wickedly, have fufFered the 
ftrait things, and yet fhall 
not fee the wide. 

1 9 And he faid unto me. 
There is no judg above 
God, and none that hath 
nnderltanding above the 

20 For there be many 
that periih in this life, be- 
caufethey defpife the law 

that which is ftrait, attd 
the afflidionsi how fhall 
they obtain thefe habita- 
tions on a fudden ? 

15 Yet thou art trou- 
bled who art perifhing and 

16 And receiveft not 
within thy felf thofe things 
which are to come, but 
halt received thofe things 
which are prefent. 

17 And I faid, O Lord! 
behold thou haft ordained 
in thy law that the righ* 
teous fhould inherit thefd 
things, but that the uii* 
godly fhould periih* 

18 The righteous have 
patiently born afflictions, 
hoping that they fhould 
obtain plenty of good 
things ^ but as for the wic- 
ked, they entred not intd 
the pains, and therefore the 
enjoyment did not follow* 

19 And he faid^ Att 
thou judg in God's ftead ? 


Chap. 7. o/ESDRAS. 

of God that is fet before 

21 For God hath given 
ftrait commandment to fuch 
"as came, what they fhould 
do to live, even as they 
came, and what they (hoiild 
obferve to avoid punilh- 


22 Neverthelefs , they 
were not obedient unto 
him, b'lt fpake againft him, 
and imagined vain thiiigs, 

23 And deceived them- 
felves by tlieir wicked deeds, 
and h\d of the moft High, 
that he is not, and knew 
not his ways. 

24 But his law have they 
defpifed, and denied his 
covenant •, in his ftatutes 
have they not been faithful, 
and have not performed his 

25 ^nd therefore, Ef- 
dras, for the empty are 
empty things, and for the 
full are the full things. 

25 Behold, the time (hall 
come, that thefe tokens 
which 1 have told thee, 
fhall come to pafs ^ and the 
bride (hall appear, and (he 
coming forth, (hail be feen, 
that now is withdrawn 
from the earth. 

21 For it is a deter- 
mined command before 
God, how they that are 
made (hould live when they 
are made : and that they 
fhould take the utmoftcare, 
kfV they fhould die, and be 
pnuifhed for ever. 

22 And they did not 
hear, but tranfgreired his 
law, and chofe to them- 
felves vain thoughts j 

23 And fet up to them- 
felves the evil of rebellion. 
Befides this, they faid, the 
raoft High hath no being ; 
neither did they know his 
ways : 

24 But rejeded his law, 
and broke I is covenant, and 
believed not in his ordi- 
nances, but calt away his 

25 For thiscaufe have I 
delivered the weak to the 
vain ones, and the full to 
the perfeft ones. 

26 Behold the time fhall 
come, and even now draw- 
eth near, when thefe figns 
fliall be which I have told 
thee of before •, and the city 
which was not,(hall appear j 
and the earth which was not 
Ihewn before, fhaUappear. 

O 27 And 

50 Tl?e Second ^Book 

27 And whofoever is de- 
livered from the forefaid 
evils, {hall fee my wonders. 

28 For my fon Jefus 
Ihall be revealed, with tiofe 
that be with him ^ and they 
that remain (hall rejoice 
within four hundred years. 

2p After thefe years Ihall 
my fon Chrift die, and all 
men that have life. 

30 And the world fliall 
be turned into the old ii- 
lence feven days, like as in 
the former judgments : fo 
that no man (hall remain. 

31 And after feven days, 
the world that yet awaketh 
not, (hall be raifed up, and 
that (hall die that is cor- 

32 And the earth (hall 
reftore thofe that are alleep 
in her, and fo (hall the duft 
thofe that dwell in filence ^ 
and the fecret places (liall 
deliver thofe fouls that 
were committed unto them. 

33 And the moit High 
'.(ball appear upon the feat 
of j'ldgmeiit, and mifery 
rnall pafs avyay, .and the 

27 And whofoevef is de- 
livered from the aforefaid 
evils, (hall ftay in expeda- 
tion of my fon -f. 

28 For my fon the Me f- 
liah (hall appear with thofe 
that belong to him, and 
(hall give gladnefs to thofe 
that remain for about four 
hundred years. 

30 And after this the 
world (hall be turned to its 
former quietnefs feven days j 
and every one in whom is 
the breath of life (hall be 
made an end of j fo tha.t 
there (hall not fo much as 
one remain. 

3 1 And after feven days, 
the world to come,of which 
no man thought, (hall ap- 
pear. And corruption (hall 
go away. 

32 And the earth (hall 
calt forth thofe which (lept 
in ic, which I committed 
to it to keep. And the fe- 
cret repofitories (hall re- 
ftore the fouls which are in 

33 And the molt High 
(hall appear upon the feat 
of judgment ^ then mercy 
(hill come, and loving- 

Acab. US. uur,p- AiFrophecj^ of the Lord the Mefiah. 


Chap. 7. cf ES 

long-fufFering fhall have an 

34 But judgment only 
Ihall remain, truth fhall 
iland, and faith fhall wax 

35 And the work fhall 
follow, and the reward 
fhall be fhewed, and the 
good deeds fhall be of force, 
and wicked deeds fhall bear 
no rule. 

DRAS. 51 

kindnefs fhall draw near. 
And the good, and the ex- 
peftation fhall meet : 

34 And the judgment of 
the Lord alone lliall remain, 
who will not accept perfons, 
Juflice fhall ftand, and up- 
nghtnefs fhall appear i 

35 And works fhall fol- 
low it, and the reward fhall 
follow this which fhall be 
given to them. Then fhall 
the righteous and the wic- 
ked, and the finners bring 
to light what they con- 
cealed J and then fhall the 
depth of the punilTiment 
appear, which fhall be fet 
before the habitations of 
confolation, and the depth 
of hell fhall appear : and this 
latter fhall be oppofite to 
the pleafant Paradife, which 
is full of good things and of 
joy. Then fhall the moft 
Idigh fay to the people 
which arerifen. Look, and 
underltand who it is that 
ye have denied, and who 
he is to whom ye would not 
fubmityour felves, and who 
heiswhcfe commandments 
ye have defpifed. See now 
the pleafure of the confola- 
tion which is before mine 
eye, and the unquenchable 
fire which fhall compafs you 
about. This is what he 

V i ihall 

5z The Second <Book 

fhall fay unto them in the 
day of judgment. In that 
day there fhall be neither 
fun nor light ^ nor moon 
nor ftar ^ nor cloud nor 
thunder ; nor wind nor 
lightning j nor water nor 
air ^ nor darknefs, nor 
night nor day. Kor fum- 
mer nor autumn : nor 
fpring, nor winter : nor 
ftorm nor heat ^ nor fnow 
nor blaft, nor rain, nor 
cold nor dew. Kor light, 
which the darknefs coming 
upon (hall comprehend. But 
they Ihall all be engaged in 
fupplication to the light of 
the glory. Thefe things 
muft neceflarily be, and the 
number of them all is a 
week of years, and this is 
the meafure of all thefe 
things which are to come, 
and the order of them. 
And thou art the only per- 
fon, to whom thefe feveral 
forts of things are revealed. 
Then I faid, O Lord ! blef- 
fed are all they that arc 
* found, that keep all that 
thou haft faid to me j and it 
is my petition and requeft 
concerning this, that I may 
keep it. But who is he of 

"^ i. c. That are found licephg, 

c/ESDRAS. 53 

all that have a being, that dotli 
not (in, and who was bom of the 
fons of men, that doth not tranf- 
grefs thy covenant? And why 
do I fee few that attain to the 
fupplication and joy of the world 
to come? And the places of pu- 
nifhment are many j and ma^r/ 
there are that go to them, be- 
caufe the evii one hath put in our 
hearts all thefe evils, and hath 
deceived us, and made ns go out 
of the way, and led us to deitruc- 
tion ; and hath us the 
way of death j and removed us 
far from the way of lite : ^nd 
not only fo, but what is more 
than that alfo. And he anfvvcred 
me faying, Hear,0 Ezrah ! that 
I may teach thee the fecoud time, 
why themoU High did not cre- 
ate one world, but two. Didll 
thou not fay that the pure were 
not many, but the wicked were 
more ? Hear the anfwer to thefe 
things: If thou hall precious 
ftones, few in number, wouldll: 
thou add to them lead and earthen 
ware ? And 1 faid,This,0 Lord, 
cannot be. He faid to me, Ask 
the earth, and it fhall teach thee. 
Say to itjThou haft brought forth 
gold and fdver, and brafs and 
iron, and lead and potter's clay •, 
and lo ! there is more filver than 
gold i and more brafs than iilver ^ 
and more iron than brafs ^ and 
more lead than iron ^ and more 
D 3 potter's 

54 77^^ Second 'Sool^ 

potter's clay than lead. Weigh 
now with thy felf which is the 
belt, and moft chofcn and de- 
lighted in •, that of which there is 
moft, or that of which there is 
. leaft? And I faid, That of which 
there is moft is not the beft ^ 
therefore that of which there is 
leaft, is prefer'd and chofen. He 
faid to ine, Underftand this of 
thy felf, from what thou alrea- 
dy knoweft •, that he who hath 
that which is the leaft, will re- 
joice in it more than he that hath 
that which is the greateft. And 
fo is the manner of my proceed- 
ing in the judgment which 1 have 
promifed. I fhall rejoice in thofe 
few that ftiall efcape, becaufe 
they are the pcrfons who are fent 
to glory to the heighth. And 
they are a peculiar people upon 
whom my name is called ^ and 1 
fhall pafs by the great multitude, 
yvhich fhall perifh becaufe they 
are bound to hefl defervedly; 
and are obliged to be caft into 
judgment in truth. They ftiall 
become fmoke in the puniftiment; 
and be thruft into the flame of 
fire which burneth in hell, to 
turning and falling and extirpa- 
tion. And I anfwered, faying, 
And thou, O dirt ! from wlience 
and how is it, that thou art de- 
prefled to the place of falling? 
1 wifh that thou badft been like 
what was never created at all, 
■ and 

Chap./. o/ESETRAS. jj 

andl wiflithat thou had ft not been 
at all J and what fhall be faid con- 
cerning the underftanding which 
we received ? Was it not to us a 
good governour ? for it grew up 
with us J and therefore we fhall be 
punifhed, becaufe knowledg was 
in us, and we deftroyed it. Then 
mankind (hall be lamented and 
bewailed ^ and as for the beafts, 
they fhall rejoice, and mankind 
fhall mourn. The four-footed 
beafts fhall rejoice, becaufe they 

'jtojxs f ^^^^ "^"^^ better than we, for 
...^ f, they (hall not be caft into judg- 
ment, nor know punifhment^ 
neither were they promis'd life 
after their death. And as for us, 
what is the benefit which we (hall 
receive when we live a fecond 
time, and fhall be punilhed with 
the punifhmentof hell? Mankind 
are all kneaded in fin, and all of 
Tw 2ifi c^ them are full of iniquity, and all 

1 \l fr'"l ^^ them are loaded with the bur- 

93fl/ 'jiv den. of.,-i;ranrgrenions. And if 
jflj j^-jj-v, afterjthis death we go alfo to 

10315 20 judgi?ient, it were better for us 
if we b^d never been in the world 
at ^11. : And he anfwered me 
faying, '.When the moft High 
God created this world and Adam 
together, and thofe which (hould 
fpring oijt of him ; he prepared 
judgment for thofe that fhould 
deferve it. Now therefore un- 
derftand from thine own words. 
Thou fayelt rhat underftanding 
D 4 grew 

5<5 77;e Second ^ool^ 

grew up together with us, and 
by it all thefe things were upon 
the earth : and for this reafon 
they fhall be punifh'd, becaufe 
they had know led g, and the gift 
which belongs to the principal 
governing underftanding, and 
they made light of it and tranf- 
grefTed : for they received a com- 
mandment, and kept it not j but 
fet up their pleafures as an op- 
polite law, and departed far 
from the law of truth which 
they had received. Therefore 
they have no excufe to plead in 
the day of judgment, nor any an- 
fwer in the laft day. How many 
times hath God prolonged his 
forbearance for the men of this 
world ? but not for your fakes 
only did he prolong his mercy, 
but that the number of the times 
which he deferred, might be 
compleated, that they might be 
according to his word. And I 
faid unto him. If I have found 
favour before thee, explain to 
me thy fervant this one thing. 
After this prefent death, when 
every one of us fhall give up his 
foul i (hall we be kept in a place 
of rejR:, till the time fhall come 
in which thou wilt do judgment 
in righteoufnefs , when thou 
fiialt change them into new crea- 
tures j or wilt thou forthwith calt 
us into punifhment ? And he an- 
fwefed me faying, I will explain 


Chap. 7. o/ESDRAS. j7 

to thee this other thing. And 
as for thee, 11 nee thou art not 
mixed with the rebellious, nei- 
ther art conformable to thofe 
who do not obey the truth in 
their hearts, thou Ihalt not be 
numbred among thofe that fhall 
be puniftied ^ becaufe thou hafl- a 
treafure placed for thee full of 
good works, which the moft High 
hath prepared j which doth not 
appear to thee at prefent :; but 
Jhall in the fulnefs of the times. 
ISIow, as to the prefent death, 
give ear. When the decree goeth 
out from the moft High, and he 
hath commanded that a man Ihall 
die^ his fpirit is changed, and 
what is alive in him, till it goeth 
out from his body, that his foul 
may return to him that fent it 
forth. And firft of all, it pro- 
ftrateth it felf to the glory of 
the moft High ^ and if it hath 
been rebellious, and a tranfgref- 
for of the law, and hath not 
kept the ways of the moft High, 
nor been like to thofe that fear 
him: this foul fhall not enter in- 
to the lightfom habitations, but 
from that time fhall be bound up 
with thofe that fhall be caft into 
judgment. And they fhall lament 
in great grief of heart, of fevea 
feveral forts. The firft is, that 
their hearts were not obedient to 
walk in the ways of the molt 
High. The fecond, that they 

58 The Second Sooi 

cannot from that time do any 
good thing, that thev may live. 
The third, that they fee the re- 
ward which goeth to thofe that 
keep the commandments of the 
moft High. The fourth fort is, 
when they fee the punifhment 
which is prepared for them, and 
which fhall overtake them after- 
wards. The fifth fort is, in that 
they perceive the places, where 
their fouls are to be ftridly 
guarded and fhut up by the an- 
gels. The lixth fort is, that they 
melt with grief of heart, be- 
caufe of the fear of the punifh- 
ment into which they Ihall be 
caft. The feventh fort, which 
is more grievous and greater than 
what hath been told thee, is, 
that they flialf be overwhelmed 
with confunon, and remorfe fhall 
eat them : and they fhall remain 
in grief, becaufe of the feverity 
which they fear, when they Ihall 
behold the greatnefs of the glory 
of the moft High ^ becaufe they 
have confamed their lives in liny 
before him who fhall afterwards 
pafs fentence upon them, and 
their inheritance fhall be ever- 
jafling punifhment. And as for 
the comforts which fhall go to 
thofe that keep the way of the 
moft High Lord, they are thefe : 
Firft of all, when he is pleasM 
to tranflate any of them from 
this corruptible body which re- 
* • ' mains 

Chap. 7. o/ESDRAS. 59 

mains for a time, and he bath 
ferved the Lord ir his fear. The 
firft of their confoiations is, that 
they fliall fee the glory of the 
moft High, whilft they receive 
from him their recompence ^ 
which alfo conHfts of feven ex- 
celknt forts and fevea orders. 
The firft degree is, in that they 
^ave ftrove thro many labours, 
till they have overcome him that 
was created with them j that is, 
the enemy and all his evil works, 
and all his polluted thoughts ^ fo 
that he could not mifltad them 
through the deceitfulnefs of his 
craftinefs and cunning, fo as to 
turn them afide from life to death. 
The fecond degree is, that they 
IhaH fee the wicked burnt up with 
thirft and flame of fire perpe- 
tually, being tormented in ever- 
iafting fire. The third degree is, 
that they fhall fee the teftimony 
which the moft High fhall give 
of them, namely^ that by their 
keeping thecommandmeats they 
have obtained life ^ and this upon 
the account of their faith. The 
fourth degree is, that they ftiall 
enjoy the pleafure of the confola- 
tion, and the goodnefs of if^, 
and the reft which is to begin; 

* The Arabick word In this place U very 
«bfcure^ and there being no othei' Copy^ it is 
hard to conjeiiure vfbat if if with any pro- 


6o The Second 'Book^ 

which they are about to enjoy ia 
the habitations of the living. 
And they fhall be gathered toge- 
ther with a multitude of angels 
in glory and honour. The fifth 
degree is the quality of the fort 
of joy, becaufe corruption is re- 
moved far from them, from this 
prefent time i and they make 
themfelves ready to enjoy the 
life, which is juft going to be- 
gin*, and they Ihall fee him whom 
eye hath not feen. Then they 
fliall confider this ftrait way in 
which tney have walked, and 
how it hath brought them to life; 
together with the troubles which 
they met with, and how they 
were to them the caufe of free- 
dom and liberty. There is alfo 
prepared for them largenefs of * 
that they may attain to the pri- 
vation of death for ever and 
ever. The fix th degree is, their 
knowing that their faces ftiine, 
and that they fhall alfo be as 
bright as the fun, and like the 
ihining of the glittering ftars 
which give light, neither fhall 
they fall, nor '[■ be corrupted. 
The feventh degree, which is a- 
bove all thefe, is, that they fhall 
rejoice in the greatnefs of || in 

^ The Arabick rpord is eaten out. 
f Or, do any evil thing. 
[| rhere is no fucb Arabick word that 
I know of, as occurs here in the Manufcript. 


Chap.>. 0/ ESD RAS. 61 

- comfort without any follicitude 5 
and their faces ftiall not be put 
to confufion. Praifing God and 
rejoicing for ever, beholding the 
glory of God with which none 
can be fatisfied. Becaufe they 
Ihall fee the face of him, whofe 
fervants they have been ; and 
they fhall live with him who will 
glorify them and give them a 
recompence. Thefe are che glo- 
rious degrees which the fouls of 
the juft Ihall have, which were 
promifed to them j and this is 
the defcription of the tormenting 
punifhment, which belongs to the 
wicked. And I anfwered and 
faid, According to this, (hall the 
fouls have any time given them 
after their going out of the bo- 
dy, to fee thefe things which 
have been fpoken of. He faid 
unto me. They Ihall be left fe- 
ven days free j that they may 
fee in thefe feven days all the ha- 
bitations of which I have fpoken 
to thee before. After which they 
Ihall be left in fuch places as they 
are worthy of, and Ihall be kept 
in clofe and hard confinement. 
And I faid to him. If I have 
found favour in thy fight, explain 
to^ me thy fervant this other 
thing. In the day of judgment, 
can a juft man make intercefllon 
with the moft High for a finner, 
or fathers for their children, or 
children for their parents, or 


35 Then faid I, Abraham 
prayed firft for the Sodo- 
mites, and Mofes for the 
fathers that linned in the 
wildernefs : 

Tl^e Second 'Booi 

thofe that are near of kift 
for their kindred, or friends 
for friends? And he an- 
fwered me faying, Becaufe 
thou haft found favour in 
my fight, I will teach thee 
this other thing, and ex- 
plain it to thee. The day 
of judgment fhall deter- 
mine and make decifion j 
and fhew the thing as a true 
feal. As when a man is fe- 
parated from this being, 
the father cannot fend to 
hisfon to enquire after his 
bufinefs, nor the fon to the 
father ^ nor the lord to his 
fervant j nor a friend to his 
friend, to know how he 
doth, or underftand his af- 
fairs, whether he be afleep, 
or eating, or taking his reft 
fecurely i nor can he take 
care of him in any matter: 
fo in this time, one fhall 
not interceed for another, 
nor ask. But every one 
Ihall ftand for all that he 
hath don€y whether they be 
wicked or righteous. 

36 Then I faid to him, 
how have we found Abra- 
ham petitioning in the mat- 

37 And Jefus after him 
for Ifrael in the time of 
Achan ; 

ter of Sodom \ and Mofes 
for our fathers when they 
iinned in the wildernefs j 

37 And Jofhua for the 
children of ifrael in after 
days j 

38 And 

chap./. o/ESD 

38 And Samuel, and Da- 
vid for the deftrudion : and 
Solomon for them that 
fhould come to the fandtua- 

39 And Helias for thofe 
that received rain, and for 
the dead that he might 
live : 

40 And Ezekias for the 
people ia the time of Sen- 
nacherib : and many for 

41 Even fo now feeing 
corruption is grown up, 
and wickednefs increafed, 
and the righteous have 
prayed for the ungodly : 
wherefore Ihall it not be fo 
now alfo ? 

42 He anfwered me, and 
faid, This prefent life is 
not the end where much 
glory doth abide, therefore 
have they prayed for the 

43 But the day of doom 
fliall be the end of this 
time, and the beginning of 
the immortality for to 
come, wherein corruption 
is palt. 

RAS. 61 

38 And Samuel in the 
days of Saul ^ and David 
for the plague which fmote 
the people ^ and Solomon, 
for the laying the founda- 
tion of the houfe which he 
built for the Lord: 

39 And Elias for the 
rain of the heavens, and for 
the dead perfon which he 
raifed to life again : 

40 And Hezekias for the 
people in the days of Sen- 
nacherib. And a great ma- 
ny things like this have 
happened to many. 

41 Now in this age, 
wherein corruption is great, 
and wickednefs and iniqui- 
ty increafed, the righteous 
have pray'd for the finners ; 
and wherefore (hall it not 
be fo in that world ? 

42 He anfwered me fay- 
ing. This is poflible to be 
done in this prefent world, 
becaufe the honour of it is 
not permanent. And for 
this reafon, they that are 
ftrong with God have pray- 
ed for the weak. 

43 Bat in that world it 
fh:ill not be fo •, becaufe at 
the end of this world is the 
beginning of that, whofe 
life fhall not die, and cor- 
ruption is removed far from 

44 Intem- 


7he Seconi !Book^ 

44 Intemperance is atari 
end, infidelity is cut off,, 
righteoufnefs is grown, and 
truth is fprung up. 

45 Then (hall no man be 
able to fave him that is de- 
ftroyed, nor to opprefs 
him that hath gotten the 

46 I anfwered then, and 
laid, This is my firlt and 
laft faying, That it hid 
been better not to have gi- 
ven the earth unto Adam : 
or elfe when it was given 
him, to have retrained him 
from linning. 

47 For what profit is it 
for men now in this pre- 
fent time to live in heavi- 
nefs, and after death to 
look for punifhment ? 

48 O thou Adam, What 
haft thou done ? for tho it 
was thou that finned, thou 
art not fallen alone, but 
we all that come of thee. 

49 For what profit is it 
unto us, if there be pro- 
mifcd us an immortal time, 
whereas we have done the 
works that bring death ? 

44 And evil vanifhed a- 
way out of it, and infide- 
lity difperfed. And righ- 
teoufnefs is grown in it, 
and truth increafed in it. 

^ 45 Therefore in that 
time, they to whom judg- 
ment is due, (hall not ob- 
tain mercy j and forrow 
Ihall not reach them that 
have overcome in the bat- 

45 And I faid, This is 
my firft and Uft faying ^ 
Would that the earth had 
continued and kept fall in 
its former ftate, aid had 
not produced Adam : nor 
Ihould he have been takea 
out of if, nor have had 
knowledg nor underftand- 
ing, that he might not have 

47 For what profit is 
there for men that live in 
mifery, and after their 
death go to punilhment ? 

48 Or, what haft thou 
done, O Adam ! Thou a- 
lone haft finned j why there- 
fore is not death due to 
thee alone, but to us alfo, 
who were born of thee ? 

49 What profit have we, 
for we were promifed life, 
not death, and we do the 
works which bring death ? 

50 And 

Chap./: of ES 

50 And that there is 
promffed us an everlafting 
hope, whereas our felves 
being molt wicked, are 
made vain? 

^ And that there are 
laid up for us dwellings of 
health and fafety, whereas 
we have lived wickedly ? 

52 And that the glory 
of: the moft High is kept 
to defend them which have 
led a wary life, whereas we 
have walked in the molt 
wicked ways of all ? 

53 And that there Ihould 
be fhewed a Paradife, whofe 
fruit endureth for ever, 
wherein is fecurity and me- 
dicine, fith we Ihall not en- 
ter into it ? 

54 (For we have walked 
in unpleafant places.) 

55 And that the faces of 
them which have ufed ab- 
ftinence fhall (hine above the 
ftars, whereas our faces fhall 
be blacker than darknefs ? 

$6 For while we lived 
and committed iniquity, 
we confidered not that we 
fliould begin to fuffer for 

DRAS. <fj 

50 And we have known 
the hope which doth not 
pafsawayi and we do the 
things which are vain. 

51 And he hath fet be- 
fore us the habitations in 
which there is no labour, 
which are void of follici- 
tude ; and we have con- 
fumed our life in wicked 

52 For the moft High 
will give good things to 
thofe that live in an up- 
right converfation in abfti- 
nence : but as for us, wc 
have walked in a crooked 

53,54 And Paradife muft 
needs appear, whofe fruit 
is incorruptible •, and in 
which is the pleafure of 
lafting good : but we can- 
not enter into it, becaufe 
we have bufied our felves in 
evil works : 

55 Andthe faces of thofe 
that have fOught in righ^ 
teoufnefs fhall fhine like the 
lights of heaven ^ -but as 
for us, our faces fhall be 
black, dark, without fin- 

56 Lo ! when we' were 
born, we were all of us 
living i and when we fin- 
ned, we fee what we are to 

E it 


it after death. 

The Semd Sook. 

57 ThenaRfwered he me, 
and faid. This is the con- 
dition of the battel, which 
man that is born upon the 
earth, Ihall fight. 

$8 That if he be over- 
come, he (hall fuffer as thou 
haft faid •, but if he get the 
viftory, he fhall receive the 
thing that I fay. 

59 For this is the life 
whereof Mofes fpake unto 
the people while he lived, 
faying, Chufe thee life that 
thou mayeft live. 

60 Keverthelefs they be- 
lieved not him, nor yet 
the prophets after him, no 
nor me which have fpoken 
unto them ^ 

6t That there (hould not 
be fuch heavinefs in their 
deftrudion, as (hall be joy 
over them that are perfiia- 
ded to falvation. 

61 1 anfwered then, and 
faid, I kriow, Lord, that 
the mo(t High is called mer- 
ciful, in that he hath mer- 
cy upon them which are not 
J at come into the world ; 

be liable to after this, n»«- 
thing2 butforrow and pains. 

57 He faid unto me,This 
is the imagination and 
thoughts of this world 5 
that any man whatfoever, 
of all that are born upon 
the earth •, 

58 If he fights and be 
found conquered, he is 
liable to the forrow of 
which thou fpakelt ^ and if 
he overcometh, he (hall de- 
ferve the joy of which I 

59 Becaufe this is the 
way concerning which Mo- 
fes fpake to the people when 
he was alive, faying, Chufe 
for thy felf the ways of 
life, and thou (halt live ; 

60 But they hcarkned not 
to him, nor obeyed him in 
their hearts, nor the pro- 
phets which came after him, 
nor me who am fpeaking to 
thee : 

61 Wherefore I am not 
grieved, nor am again(t 
their deftruftion, but re- 
joice in if, becaufe their 
hearts did not fubmit to 
that which is good. 

62 Then 1 faid •, Novr 
know I, my Lord, that the 
moft High is called merci- 
ful, becaufe he haih been 
merciful to thofe that ne- 
ver had any being. 

53 And 

chap. 7. o/ESDRAS 

63 And opon thofe alfo 
that tarn to his law. 

64 And that he is pa- 
tient, and long fufFereth 
thofe that have finned, as 
his creatures^ 

65 And that he is boun- 
tiful, for he is ready to 
give where it needeth. 

66 And that he is of 
great mercy, for he multi- 
plieth more and more mer- 
cies to them that are pre- 
fent, and that are paft, and 
alfo to them which are to 

«7 For if he fhall not 
multiply his mercies, the 
world would not continue 
with them that inherit 

68 And he pardoneth , 


6s And he is gracious in 
(howing compalHon upon 
thofe who have accuflromed 
themfelves to a good courfe, 
and kept his law : 

64 And he is forbearing, 
lohg-fuffering , and hath 
waited a long time upon 
thofe who have finned in 
their works. And he gi- 
veth reward to the workers 
of righteoufnefs ^ 

6$ For he giveth freely 
to thofe who Ihew a good 
intention, and the reward 
fhall be like the works. 

66 And he is of great 
mercy, becaufe he multi- 
plieth more and more his 
mercy upon thofe who do 
not humble themfelves, that 
they may repent, and turn 
to him by repentance, and 
make large confeflion to him 
with thankfgiving. Be- 
caufe if his indignation were 
vehement, this world would 
not be at all *, neither would 
the life of thofe that are in 
it be found. And he giveth 
gifts which are worthy of 
thankfgiving ^ 

67,<5S,69 For if it were 
not for the abundance of 
the gifts of his goodnefs 
(who doth extraordinary 
good things for the wicked 
and ungodly finners) the 
E 2 for 

6% Tl?e'^ Second Book 

for if he did not fo rof his tea thoufands of men could 

goodnefs, that they which 
have committed iniquities; 
might be eafed of them, the 
ten thoufandth part of mea 
fhould not remain living. 

65) And being judg, if 
Jie fnould not forgive them 
that are cured with his 
woid^ and put out the mul- 
titude of contentions, 

70 1 here Ihould be very 
few left; pei-adventure in an 
inaum*frable multitj^de., 

not live. And he is a jufb 
judg, and doth not refpeft 
perfons j for if he did not 
pardon and pafs by thofe 
who have' declrned ftom his 
precepts and the word writ+ 
ten in the law, and blot 
out their fins j . i 

10 This little remnant 
would not efcape at^U, nor 
be found in the' nuinber of 
the multitude. 

CHAP. yiILo;;;j ■ ; 

AND he anfwcred me, 
fayingjThe moftHigh 
hath made this world for 
many, but the world to 
come for few. 

. -2 I vvill tell thee a limi- 
li.tude, Efdras : As when 
•thou askeft the earth, it 
Ihall fay unto thee, that it 
giveth much mould where- 
of earthta vellels are made, 
but little dull that gold 
Cometh of: even fo is the 
, courij? of this prefent world. 

3 There be" many crea- 
ted, Litfcw fhsUbefaved. 

AND heianfweted me, 
l;iying,The molt High 
hath made this world for 
many, but the. world to 
come, which is to begifl^ 
for few. 

2 I will tell thee a fimi- 
litude, Efdras: As when 
thou askeft the earth, it 
ftiall tell thee that it hath 
brought forth much mould 
whereof earthen veflels are 
made, but little duft of 
which gold is made, fo are 
the works and deeds of this 
prefent world. 

3 There are a great n^a- 
ny in it, but few Ihall Ji>e 

4 So 

Chap. 8. of ES 

4 So anfwered I, and 
faid, Swallow then do_wn, 
O my foul, underftanding, 
and devour wifdom. 

5 For thou haft agreed 
to give ear, and art wil- 
ling to prophefy : for thou 
haft no longer fpace than 
only, to live. 

6 O Lord, if thou fuffer 
not thy fervant that we 
may pray before thee, and 
thou give us feed unto our 
heart, and culture to our 
underftanding, that there 
may come fruit of ir, how 
Ihall each man live that is 
corrupt, who beareth the 
place of a man ? 

7 For thou art ^lone, 
and we all one workman-; 
Ihip of thine hands, like, 
as thou haft faid. 

8 For when the body is 
fafhioned now in the mo- 
ther's womb, and thou gi- 
veft it. members, thy crea- 
ture is preferved in fire and 
water, and nine months 
doth thy workmanfliip cn^ 
durje thy creature which- is 
q'eated in ,her. 

• • 9 Buqtl:ft£ which keep- 
eth, andfriiept, (lialLbotlY 
beDrefervcd : and when the 

DRAS. 6^. 

4 Yhea 1^ faid unto me, 
alfo,The foul is mi\'ed with . 
the underftanding, by its., 
defcending into it ^ 

5 And the thought draw-v., 
eth to it the hearing of the ^ 
ear. - And as for tliee. j"^^ 
w.bat belongethxo all' the^^ 
time is not given to thee-,'^ 
but only a little part of life 
in the woilJ. 

6 And 1 fciid unto him,j 
O f.ord! if thou didft com- 
mand me thy fervant, to 
make prayer and fapplica- 
tion before thee, give fruit 
to my heart, that it may. 
bring forth. fru it ,^ that iri'' 
this 1 miay ha-ye gain .and, 
profit ^ that all that^ aVe 
clothed 'With ftefh may ^e 
able to be faved. .^.v 

7 For we are ajl^one^ 
and the work of tliy hands' 
according to thy word. 

8 Thou braiLgliteft us th^f., 
creatures made ofJclh ou.t^ 
of the womb 5, .and didft, 
CO m ma nd. \ ha t a pa rt ftiou Id, 
be kept- for the fire and th,e 
vvatcr^. v^hich^ thqu haft 
form'd and created. 

9 And. . tlicfe creitcd 

things are kc])t by thec^ 

and when thou orencdft 

E 3 time 


time Cometh, 

preferved delivereth up the 

things that grew in it. 

10 For thou haft com- 
nlanded out of the parts of 
the body, that is to fay, 
oat of the breafts milk to 
be given, which is the fruit 
of the breafts, 

11 That the thing which 
is falhioned, may be nou- 
rifhed for a time, till thou 
difpofeft it to thy mercy. 

12 Thou broughteft it 
up with thy righteoufnefs, 
and narturedft it in thy 
law, and reformedft it with 
thy judgment. 

15 And thou {halt mor- 
tify it as thy creature, and 
quicken it as thy work. 

14 If therefore thou (h^lt 
dtftroy him which with fo 
great hbour wqs fafhioned, 
it is an eafy thing to be or- 
dained by thy command- 
ment, that the thing which 
was made might be pre- 

1 5 Now therefore, Lord, 
I will fpeak (touching man 
in general, thou knoweft 
beft) but touching thy peo- 

The Second 'Book^ 
the womb the womb to bring forth 

what is in it, 

10 Thou commandedft 
that there ftiould be what 
is required for neceflary 
nourifhment : namely, that 
milk fhould be made in the 
breafts : 

1 1 That he that was 
formed might be nourifhed 
with this milk for a feafon. 
Then thou governedft him 
by thy mercy, 

1 2 And waft careful over* 
him in thy righteoufnefs. 
And thou didft teach hrm 
thy laws, and didft make 
him to underftand by thy 

13 Then thou didft put 
to death him whom thou 
hadft created and loved aN 
fo, becaufe he was the work 
of thine han(Js. 

1 4 Now if thou deftroy* 
edft him after all this trou- 
ble, I mean him whom thou 
haft created, why didft thou 
givp him a being at all ? 

1 5 And now I will fpeak 
concerning every thing 
which thou hafti J prepared 
for the fak^ of thy people. 

Chap. 8. 0/ E S 

pie, for whofe fake I am 
forry ^ 

16 And for thine inhe- 
ritance, for whofe caufe I 
mourn ^ and for Ifrael, for 
whom I am heavy ; and for 
Jacob, for whofe fake I am 
troubled : 

17 Therefore ivill I bee;in 
to Dray beforathee, for tny 
fj!f and for tbem : for I Ccc 
thc^.iils' f s that dwell in 
the lafu^ 

18 L^;'i i have heard the 
fwiftiiefs of t-e judg which 
is to c 'me. 

19 rhtTtfore hear my 
voice, and u-iderftand my 
words, and 1 (hall fpeak be- 
fore thee : This is the be- 
ginning of the words of 
Efdras, before he was ta- 
ken up: and I faid, 

20 O Lord, thou that 
dwelleft in eveihftingnefs, 
which beholdefl: from above 
things in the heaven and in 
the air *, 

21 Whofe throne is in- 
eftimable, whofe glory may 
not be comprehended, be- 
fore whom the hofts of an- 
gels (tand with trembling. 

22 (Whofe ferviceiscon- 
verfant in wind and fire) 
whofe word is true, and 
fayings conftant, whofe 

DRAS. ri 

for whofe fake I am forry j 
and for thine inheritance, 
for vvhofe caufe I mourn: 

i5 And for ifrael, for 
whorn my heart is grieved ; 
and for the feed of Jacoh^ 
for whofe fake I am troa* 

1 7 Therefore I will be- 
gin to pray for my feif and 
-them all. 

18 For I have fecn the 
ftrcke that was for thy efta- 
blilhed creation. 

19 Therefore hear my 
voice, and attend to the 
word of my mouth j and 
lo 1 I will fpeak before 
thee. 1 anfwered, faying, 

20 O Lord ! who art be- 
fore everlafting ages, who 
narrowly fearcheth the hea- 
vens, and every thing which 
is above theheighth-, 

21 Whofe throne cannot 
be guefs'd at, nor his glory 
be meafured nor compre- 
hended-, round about whom 
many Powers ftand : 

22 Whofe arms give 
light and glifter y as wind 
and fire : whofe word is 
^reat and true-, whofe com- 

E 4 com- 


The Second 'Bool^ 

commandment is ftrong, 
and ordinance fearful. 

2*3 Whofe look drfeth up 
the depths, and indignation 
maketh the mountains to 
melt away, which the truth 

24 O hear the prayer of 
thy fervant, and give ear 
to the petition of thy crea- 

25 For while I live, I 
will fpeak ', and fo long as 
I have underftanding, I will 

26 O look not upon the 
.fins of thy people: but on 
them which ferve thee in 
truth. . 

27 Regard not the wic- 
.ked inventions of the hea- 
then : but the defire of 
thofe that keep thy telli- 

• monies in afflictions. 

28 Think not uponthofe 
that have walked feignedly 
before thee: but remember 
them which acco>rding to 

mandment^ are firm and 
Itanding in every refpeft, 
and the ^ words of his 
name are fearful : 

23 Whofe look drieth up 
the deep-, and athis rebuke 
the mountains tremble, and 
his righteoufnefs and truth 
are witnefled to him ! 

24 Hear the voice of thy^ 
fervant, and perform the 
petition of him whom thou 
halt created, and hearkea 
to my word. 

25 For while I live I 
will fpeak ^ and fo long.^s 
thought is found in me^ ^ 
will anfwer. 

25 Rebuke not thy peo- 
ple for their fins and their 
errors, but look upon thofe 
that ferve thee in righteouf- 
nefs and truth. ; 

27 And look not upon 
the works of the wicked, 
but upon thofe who have 
kept thy covenant. For 
bqhold they are in mifery. 

28 Neither be thou an- 
gry with us becaufe of the 
people, who have done vain 
things in thy light,and have 

* r^e Arabick word Omerho^ which I have iranjlated wotdSy doth 
rot fi^nffy fo in fure Acabici?, but I kjiow v^thiri elfe that mO come fo 
'ticatthf.pnjt'. I'crh.tps the lyartfljfor inight mlirx more to the fignijict- 
tioti of the ll<:brQ\N ^orW^tSck ^Omcr J a word% which I do not infiji 

vf!on.: ,-\ ., ... . ■ 

-, J ■ th y 

Chap. 8. o/ESDRAS 

thy will have known thy 

29 Let it not be thy will 
to deftroy them which have 
lived like beads : but to 
look upon them that have 
clearly taught thy law. 

. 30 Take thou no indig- 
Dation at them which are 
deemed worfe than beafts : 
but love them that alway 
pat their truft in thy righ- 
teoufnefs and glory. 

31 For we and our fa- 
thers do languifh of fuch 
difeafes, but becaufe of us 
finners thou Ihalt be called 

32 For if thou haft a 
defire to have mercy upon 
us, thou (halt be called mer- 
ciful, to us namely, that 
have no works of righ- 

33 For the jult which 
have many good works laid 
up with thee, fhall out of 
their own deeds receive re- 


lived in vanity. Remem- 
ber thofe that have known 
thy fear in their inward 
parts : 

29 And deftroy us not 
with the people who imi- 
tate the aftions of irratio- 
nal beafts ^ but look upon 
thofe that have diligently 
fearched after the light of 
thy law : 

30 And be not angry 
with us among thofe, than 
whom the brute beafts are 
better; but anfwer thofe 
that believe in thy glory 
ftedfaftly, and have put 
their confidence in thee a- 

31 Thou, O God, art 
the God of our fathers, 
for we and they who went 
before us hope in thy mer- 

32 For thou, O Lord, 
art called merciful, becaufe 
of us finners in whom there 
is no good work. And fince 
thou haft purchafed us to 
thy felf for a people, thou 
art called gracious ; 

33 Becaufe the works of 
the righteous fliine before 
thee, and *becaufe of their 
works they are worthy to 
receive the reward in the 
world to come which hath 
no end. 

34 For 

74 *r^ Second !Book, 

34 For what is man that 34 O Lord, What is man 

thou Ihouldeft take difplea- 
fure at him ? or what is a 
corruptible generation, that 
thou (houldeft be fo bitter 
toward it ? 

35 For in truth there is 
no man among them that 
be born, but he hath dealt 
wickedly ; and among the 
faithful, there is none which 
hath not done amifs. 

36 For in this, O Lord, 
thy righteoufnefs, and thy 
goodnefs (hall lie declared, 
if thou be merciful unto 
them, which have not the 
confidence of good works. 

37 Thenanfvveted he me, 
andfaid. Some things haft 
thou fpoken aright : and 
according unto thy words 
it (hall be. 

38 For indeed I will not 
think on the difpofition of 
them which have Tinned be- 
fore death, before judg- 
ment, before deflrudion. 

39 But I will rejoice over 
the difpofition of the righ- 
teous, and I will remember 
alfo their pilgrimage, and 
the falvation, and the re- 
ward that they (hall have. 

40 Like as I have fpo« 
ken now, fo (hall it come 
to pafs. 

that thou (houldit be angry 
with him ? 

35 In truth there is none 
of all the children that arc 
born, who doth not (in ; 
neither is there one of all 
that have any being, who 
doth not commit iniq'Mty. 

3(5 Herein will thy good- 
nefs appear, O Lord ! if 
thou haft mercy upon a 
people, in which there is 
not any thing of the form 
of good found at all. 

37 And he anfwered me 
faying. Thou haft fpoken 
right i according to what 
he faid, fo (hall it be. 

38 Becaufe of this in 
truth, I have negligently 
palTed by thofe of my crea- 
tures which finned, whe- 
ther there was death, or 
judgment, or corruption, or 
deftrudion : 

39 Becaufe I rejoice in 
my righteous creatures, and 
their approaching to me, 
and their life, and the re- 
ward which they (hall ob- 
tain in my kingdom : 

40 For fo it (hall be, as 
it was faid before concernr 
in^ this. 

41 For 

Chap. 8. of BSD 

41 For as the husband- 
man foweth much feed up- 
on the ground, and planteth 
ni?.r y trees, and yet the 
thingthat is fown good in 
his feafon, cometh not up, 
QcJurcr d^th ail that is 
obnced rake root : even fo 
: -f them that are fown 
e world, they {hall not 
- lived. 

1 ■ anfwercd then, and 
j{ I have found grace, 
r;.T. fiieak. 

43 Like as the husband- 
ma u's feed perifbeth, if it 
come not up, and receive 
not thy rain in due feafofl, 
or if there come too much 
rain, and corrupt it : 

44 Even fo perifheth 
man alfo which is formed 
with thy hands, and is cal- 
led thine own image, be- 
caufe thou art like unto 
him, for whofe fake thou 
haft made all things, and 
likened him unto the huf- 
band man's feed. 

45 Be not wroth with 
us, but fpare thy people, 
and have mercy upon thine 
awn inheritance : for thou 
art merciful unto thy crea- 


R A S. ^f 

41 And as the husband- 
man cafteth much feed upon 
the ground, and the plan- 
ter planteth many trees; 
and in the time of fruity 
all that he foweth is not 
faved, neither do all the 
plants live : fo alfo fliall it 
be in this prefent age •, all 
of them ftiall not be faved, 

42 And I faid to him. If 
I have found favour in thy 
fight, fufFer me to fpeak. 

43 The feed of the huf. 
bandman is like a thing that 
doth not come up nor grow, 
and upon which there come 
no (bowers in their feafons, 
or which perifiieth by many 
caufes : 

44 But as for man whom 
thou haft created with thy 
hand, and made him like to 
thy form (for he is like to 
the^) for the fake of whom 
thou createdft every thing ; 
doft thou liken him to the 
feed which the husbandman 
foweth in the field ? 

45 Nay, O Lord! but 
look mercifully upon thy 
people, and be gracious to 
thine inheritance, becaufe 
it is of thy forming, ^nd 

it is fit that thou fiiouldft 

have mercy upon it. 

45 Then 


4^ Then 
me, andfaid, Things pre- 
fent are for the prefent, 
and things to come, for 
fuch as be to come. 

■. 47 For thou comelt far 
Jhort, that thou fliouldeft 
be able to love my creature 
more than 1 : but I have 
oft-times drawn nigh unto 
thee, and unto it, but ne- 
ver to the unrighteous. 

4? In this alfo thou art 
marvellous before the moft 

49 In that thou haft 
humbled thy felf, as it be- 
cometh thee, and haft not 
judged thy felf worthy to 
be much glorified among the 

50 For many great mi- 
feries Ihall be done to them 
that in the latter time Ihall 
dwell in the world, becaufe 
they have walked in great 

'. 51 But underftand thou 
for thy felf, and' feek out 

Tloe Second' ^ooi 

anfwered he 46 He anfwered me fay- 
ing. What hath been is a- 
greeable to this age ; but 
as for things to come, they 
are agreeable to the world 
to come. 

47 And as for thee, thou 
hlft continued very long in 
thy oppofition, -[ becaufe 
thou art found that in thee 
there is mercy over my 
creatures more than in me. 
Thou hadft like to have 
compared thy felf unto, and 
reckoned thy felf among the 
wicked ; 

48 Whereas thou art not 
wicked : 

49 In this the moft High 
admireth thy doing, in that 
thou haft walked in an hum- 
ble thought, as became thee, 
and didft not equal thy felf 
with the righteous, fo as 
to glory too much in thy 

[_Htre wants a Leaf in the 
Arabick AlAmifcript.'] 

f Thercbnoqiejlh/i biit-it ou^ht to be put interrogatively , tfh^f : Is 
it becaufe thou haft more m?rcy towards my creatures than 1 have ? 


Chap. 8. of ESDRAS. f7 

the glory for fuch as be like 

52 For unto you is Pa- 
radife opened, the tree of 
life is planted, the time to 

come is prepared,plenteour- -:;...,• 

nefs is made ready, a city Ai'MiU 

is builded, and reft is al- 
lowed, yea,perfed goodnefs V 
and wifdom. 

53 The root of evil is 

fealed up from you, weak- . 

nefs and the moth is hid .! _ 

from you, and corruption u jr^o, 

is fled into hell to be for- 'r o^fif 


54 Sorrows are pafTed, 
and in the end is fhewed 
the treafure of immorta- 
lity. ' .'■ 

55 And therefore ask 
thou no more queftions con- 
cerning the multitude of 
them that perifh. 

55 For when they had 
taken liberty, they defpifed 
the molt High, thought 

fcorn of his law, and for- ■' 

fook his ways. 

57 Moreover, they have 
trodden down his righ- 
teous ; 

58 And faid in their 
heart that there is no God, 
yea, and that knowing 
they muft die. 

59 For as the things a- 
forefaid fhall receive you, 
fo thirft and pain are pre- 

7t The Second !Book 

pared for them ; for it was 
not his will that men Ihould 
come to nought. 

60 But they which be 
created, have defiled the 
name of him that made 
them, and were unthankful 
onto him which prepared 
life for them. 

61 And therefore is my 
judgment now at hand. 

61 Thefe things have I- 
not Ihewed unto all men, 
but unto thee, and a few 
like thee. Then anfwered 
I, and faid, 

63 Behold, O Lord, now 
haft thou fliewed me the 
multitude of the wonders 
which thou wilt begin to 
do in the laft times, but at 
what time thou haft not 
fiiewed me. 


HE anfwered me then, 
and faid, Meafure 
thou the time diligently ia 
it felf jand when thou fceft 
part of the figns paft which 
I have told thee before, 

2 Then (halt thou under- 
ftand that it is the very 
fame time wherein the 
Higheft will begin to vifit 
the world which he made. 

thee before. 

2 Then (halt thou undea-- 
ftand that it is the time 
which the moft High hath 
fixed, ia which he will vi* 
fit the prcfent world. 

3 Tbcrce 

Chap. 9. 0/ E S D R A S. 

3 Therefore when there 
fliall be feen earthquakes, 
and uproars of the people 
in the world, 

4 Then fhalt thou well 
underftand, that the moft 
High fpake of thofe things 
from the days that were 
before thee, even from the 

5 For like as all that is 
made in the world hath a 
beginning, and an end, and 
the end is manifeft : 

6 Even fo the times alfo 
of the Higheft have plain 
beginnings in wonders and 
powerful works, and end- 
ings in effe^s and figns. 

7 And every one that 
fhail be faved, and (hall be 
able to efcape by his works, 
and by faith, whereby ye 
have believed, 

8 Shall be preferved from 
the faid perils, and (hall 
fee my falvation in my land, 
and within my borders : 
for I have fandified them 


3 And when they fee ia 
this world, the changes and 
tumults and feditions of the 
nations, and the tyranny 
of the heads and governours 
of the people in feveral 
places, and the want of a 
direftorof the princes; 

4 Then (halt thou under- 
ftand that the molt High 
fpake concerning thefe in 
the firit days, as of a peo- 
ple that were. 

5 For the beginning of 
this world hath already ap- 
peared, and the end of it 
(hall alfo appear. 

6 And it (hall be known; 
that thefe are the times 
which the moft High hath 
determined, that the be- 
ginning which had not ap- 
peared (hould appear with 
powers and wonders, and 
the end (hould be with deeds 
and works and figns. 

7 And whofoever Ihall 
be faved and efcape, and 
then fly from good works, 
and the true faith which is 
in God : 

8 He (hall be left be- 
hind in thefe troubles which 
1 have mentioned before,de- 
fervedly. Becaufe he faw 
my falvation upon the earth, 



7he Second Sool^ 

for me, from the begin- 

JmP Then fhall they be in 
pitiful cafe, which now have 
abufed my ways : and they 
that have call them away 
defpitetully, ihall dwell in 
tormcnt&. -. :^,-- 

.10 For fuch as inttieir 
life have received -benefits, 
and have not known me j 

. .11' And they that have 
loathed my law, while they 
had yet liberty, and when 
as yet place of repentance 
was open unto them, ui^- 
derftood not, but defpifed 

12 The fame muft know 
it after death by pain. 

1 3 And therefore be thou 
not curious, how the un- 
godly Ihall be punifhed,and 
when: but enquire how the 
righteous Ihall be laved, 

and upon the mountain of 
my Holinefs ^ which I have 
fandified before the creatioa 
of the world. 

9 Then ihall they that 
have declined from my 
paths be furprized and 
aftonifhed ^ and they who 
have negleded my fear, 
Ihall be punifhed with va^ 
riety of torments ^ ; 

10 Becaufe they did not 
know me that they might 
live, and that it might be 
well with them ^ 

11 And they who have 
declined from my law that 
they might have liberty, 
and I ufed mercy towards 
them, as long as the gate 
of repentance was open to 
them in its time : but they 
did not underftand nor con? 
Uder that they might re- 
turn ^ but this people tur- 
ned afide and deviated, and 
did not obey in their hearts. 

1 2 W herefore,after they 
are dead, when they are in 
torment, into which they 
fhall be caft, they muft of 
neceffity underftand who it 
is that they have rejected. 

13 And as for thee, be 
not thou too curious and 
inquifitive in faying, How 
Ihall the wicked be pu- 
nilhed ? but feek and ask, 


Chap. 9. 0/ E S D R A S. 

whofe the world is, and 
for whom the world is cre- 


14 Thenanfweredl, and 

15 I have faid before, 
and now do fpeak, and 
will fpeak it alfo hereafter : 
that there be many more 
of them which perilh, than 
of them which Ihall be fa- 
ved : 

16 Like as a wave is 
greater than a drop. 

1 7 And he anfwered me, 
faying, Like as the field is, 
fo is alfo the feed : as the 
flowers be, fach are the co- 
lours alfo : fuch as the work- 
man is, fuch alfo is the 
work : and as the husband- 
man is himfelf, fo is his 
husbandry alfo : for it was 
the time of the world. 

18 And now when I pre- 
pared the world, which was 
not yet made, even for them 
to dwell in that now live, 
no man fpake againlt me. 

19 For then every one 
obeyed, but now the man- 

and enquire how the righ- 
teous fhall be faved ^ to 
whom the world to come 
belongeth^ and for whom 
the future world was pre- 
pared -y that they might a- 
bide for ever. 

14 1 anfwered him and 

15,16 Ihave faid before, 
and now do fpeak, and will 
fpeak it alfo hereafter : 
That the multitude of thofe 
that perifli doth as much 
exceed the number of thofe 
that are faved, as a deep 
water doth a drop of rain. 

1 7 And he faid unto me. 
All the earth is according 
to the meafure of its feed : 
and according to the kind 
of the good branches, fo is 
the world which fpringeth 
up out of it : and accor- 
ding to the works of every 
one, fo will be the judg- 
ment : and according to the 
iigns of the field, fo is the 
meafure of the threlhing 

18,19 For they that (hall 
be in this age, are more 
than thofe which are num- 
bredhere: for it was pre- 
pared for thofe that belong 
to the world to comc,which 
are to be in it without any 
F ■ ' ners 

8 2 'The Second <Book 

ners of them which are ere- perfons hindring them. For 

ated in this world, that is 
made, are corrupted by a 
perpetual feed, and by a 
law which is unfearchable, 
rid themfelves. 

20 So I confidered the 
world, and behold, there 
was peril, becaufe of the 
devices that were come into 

21 Andlfaw,andfpared 
it greatly, and have kept 
me a grape of the clutter, 
and a plant of a great peo- 

22 Let the multitude pe- 
rifh then, which was born 
in vain, and let my grape 
be kept, and my plant : for. 
with great labour have I 
made it perfeft. 

23 Neverthelefs, if thou 
wilt ceale yet feven days 
more (but thoa fhalt not 
falb in them, 

24 But go into a field of 
flowers, where no houie is 
builded, and eat only the 
flowers of the field, rafte 
no flefh, drink no wine. 

that world is not like this 
prefent, temporal, fecular 
one, but permanent : in 
which arc good things, and 
manfions which cannot be 
comprehended. But as for 
the people of this age, they 
have corrupted their ways 
with evil works. 

20 And when I faw this 
age tending to deftruftion 
with the world, and that 
it is in diftrefs becaufe of 
the works which have been 
done in it, 

21 1 looked in mercy, 
and kept to my felf a feed 
of a clutter, and one branch 
of a tree out of a grean 

22 And I will deftroy 
the multitude which have 
walked in vanity, and will 
keep to my felf peculiarly 
this feed, and this great 
branch of a tree which I 
have fitted for my felf with 
much labour. 

23 And thou, if thou 
ftayett fatting feven other 

24 And goeft into the 
green field, full of fweet 
flowers, to a place in which 
there is no houfe built-, 
and eattft nothing but thefe 


Chap. p. o/ESDRAS. 

but eat flowers only) 


2$ And pray unto the 
Higheft continually, then 
will I come^ and talk with 

26 So I went my way in- 
to the field which is called 
Ardath, like as he com- 
manded me-, and there I 
3at among the flowers, and 
did eat of the herbs of the 
field, and the meat of the 
fame fatisfied me. 

27 After feven days I fat 
upon the grafs, and my 
heart was vexed within me 
like as before. 

28 And I opened my 
mouth, and began to talk 
before the moft High, and 

29 O Lord, thou that 
Ihewefl: thy felf unto us, 
thou waft (hewed unto our 
fathers in the wildernefs, 
in a place where no man 
treadeth, in a barren place, 
when they came out of E- 


30 And thou fpakefl:,ray- 
ing, Hear me, O Ifrael, and 
mark my words, thou feed 
of Jacob. 

green things, and herbs of 
a fliarp fmell, and tafteft 
noflefh, nordrinkelt wine, 
but only good herbs : 

25 And prayeft to the 
moft High earneftly \ then 
I will come and talk with 

16 So I went to the field 
according to the command, 
to a place which is called 
Araat j and I fat there a- 
mong ,the flowers, and eat 
the herbs of that field, and 
the nourifhment of them fa- 
tisfied me. 

27 And after feven days, 
as I was lying upon the 
corn, and my heart was 
troubled as at the begin- 
ning ^ 

28 1 opened my mouth, 
and began to talk in the 
prefence of the molt High, 

19 O Lord ! didft thou 
not openly appear to our 
fathers in the defert, when 
they went out of the land 
of Egypt, and entered into 
the defert, a defolate place 
where no man travelled, 
and in which there was no 
water nor fruit ? . 

30 And fpakelt after this 
manner, faying. Hear my 
faying, O Ifrael ! and un- 
derftand my word, O feed 
of Jacob ! 

F 2 31 For 


The Second 

3 1 For behold, I fow my 
law in you, and it (hall 
bring fruit in you, and ye 
Ihall be honoured in it for 

3 2 But our fathers which 
received the law, kept it 
not, and obferved not thy 
ordinances •, and though the 
fruit of thy law did not 
perilh, neither could it, for 
it was thine : 

33 Yet they that received 
it, perilhcd, becaufe they 
kept not the thing that was 
fown in them. 

34 Andlo, itisacuftom 
when the ground hath re- 
ceived feed, or the fea a 
fhip, or any vefTel meat or 
drink, that that being pe- 
rifhed wherein it was fown 
or caft into, 

3 5 That thing alfo which 
was fown or caft therein, or 
received, doth perilh, and 
reroaineth not with us : but 
with as it hath not hapned 

3-5 For we that have re- 
ceived the law, perifh by 
lin, and our heart alfo 
which received it. 


31 Behold I will plant 
my law in you, that it may 
grow, and bring forth fruit 
in you ^ and ye fhall be glo^ 
rified by it for ever. 

32 Now, as for our fa- 
thers, they received the 
precept, and did not keep. 
it, nor did they meditate 
upon the knowledg of thy 
legal commands, ^ut as 
for the fruit which is in the 
law, it did not the 
ground, becaufe it is impof- 
fible that it Ihould fall at 
all ; for it had its being 
from thee. 

33 And as for thofe which 
received it,they perilhed be- 
caufe they did not keep it. 

34 And behold now, as 
the earth was made for 
the feed which arifeth out 
of it, and the fea for Ihips 
which pafs upon it, and 
vefTels for meat and drink : 

. 35 And when any thing 
that was planted or fovv^n 
isdeftroy'd, they who pre- 
ferved it and took care of 
it remain firm and in being: 
but as for us, the matter is 
not fo. 

35 For we having re- 
ceived the precept, and fin- 
ning, perilh together with 
our heart that received it ; 

37 Not- 

Chap. 9. of ES 

37 Notwithftanding, the 
law perifheth not, but re- 
maincth in his force. 

38 And when I fpake 
thefe things in my heart, I 
looked back with mine eyes, 
and upon the right fide I 
fawa woman, and behold, 
fhe mourned, and wept with 
a loud voice, and was much 
grieved in heart, and her 
clothes were rent, and flie 
had afhes upon her head. 

39 Then let I my 
thoughts go that I was in, 
and turned me unto lier, 

40 And faid unto her, 
Wherefore weepeft thou ? 
why art thou fo grieved in 
thy mind? 

_ 41 And fhe faid unto me. 
Sir, let me alone, that I 
may bewail my felf, and 
add unto my forrow, for I 
am fore vexed in my mind, 
and brought very low. 

42 And I faid unto her, 
Whataileth thee ? tell me. 

43 She faid unto me, I 
thy fervant have been bar- 
ren, and had no child, the 

DRAS. 85 

37 But as for the law, it 
perifheth not, but remain- 
eth in its honour. 

38 And whilft I was 
fpeaking this in my heart, 
I lift up mine eyes and faw 
a woman on my right hand, 
which mourned and wept 
vehemently, and her foul 
was full of forrow, and her 
garments were rent, and 
a(hes were upon her head. 

39 And I afterwards re- 
mained in the thoughts 
which I was thinking of in 
my heart. Then I turned 
my face towards her, 

40 And faid unto her. 
What maketh thee weep, 
and what is thy condition 
in this lamentation ? 

41 And fhe faid unto 
me j O Sir ! fuffer me to 
weep for my felf alone, and 
to increafe my lamentation 
doubly for the grief of my 
heart. For my heart, full 
of bitternefs, lifteth it felf 
up ^ and 1 have had afflidion 
and much humbling. 

42 And I faid unto her. 
What hath befallen thee ? 

43 She faid, I thy fer- 
vant was barren and had no 
child ^ and I -[ lived with 

t Arab. /i/. 
F 3 

I had 


The Second Sook, 

\ had an husband thirty 

44 And thofe thirty years 
I did nothing elfe day and 
night, and every hour, but 
make my prayer to the 

45 After thirty years, 
God heard me thine hand- 
maid, looked upon my mi- 
fery, conlidered my trou- 
ble, and gave me a fon: 
and I v/as very glad of him, 
fo was my husband alfo, 
and all my neighbours, and 
we gave great honour unto 
the Almighty. 

46 And I nourifhed him 
with great travel. 

47 So when he grew up, 
and came to the time that 
he (hould have a wife, I 
made a feaft. 

my husband thirty years ; 

44 And I begged of God 
every day, during the fpace 
of this thirty years, that 
he would give fruit to my 

45 And after the thirty 
years were compleat, the 
Lord heard his handmaid, 
and had regard to my hu- 
miliation, and turned to 
my diftrefs j and gave me 
a fon, and I rejoiced in him 
exceedingly, and my huf- 
band alfo and all my neigh- 
bours. And we glorified 
the moft mighty God. 

45 And I brought him 
up with a great deal of 
trouble : 

47 And. when he was 
grown up and arrived to 
his full ftaturc, 1 took him 
a wife, and 1 made him a 
t feaft. 


AND It io came to 
pafs, that when my 
fon was entred inlo his 
wedding chamber, he tell 
down and died. 

2 Then we all overthrew 
the lights, and all my 


O W when ray fon 
went into his cham- 
ber and fecret apartment, 
he fell down fuddenly and 
died : 

2 And our light was 
turned into darknefs, in 

f Arab, A day of drink.! n^. 


chap. lo. 0/ ES DRAS 

neighbours rofe up to com- 
fort me': foltook my reft 
unto the fecond day at 


3 And it came to pafs, 
when they had all left off 
to comfort me, to the end 
I might be quiet : then rofe 
I up by night, and fled, and 
came hither into this field, 
as thou feeft. 

4 And I do now purpofe 
not to return into the city, 
but here to iftay, and nei- 
ther to eat nor drink, but 
continually to mourn, and 
to faft until I die. 

5 Then left I the medi- 
tations wherein I was, and 
fpake to her in anger, fay- 

6 Thou foolifh woman a- 
bove all other, feeft thou 
not our mourning, and what 
hapneth unto us, 

7 HowthatSion our mo- 
ther is full of all heavinefs, 
and much humbled, mourn- 
ing very fore ? 

8 And now feeing we all 
mourn, and are lad, for 
we are all ia heavinefs, art 

that it was extinguilhed ; 
and all my neighbours a- 
rofe and came to me, and 
began to talk with me and 
comfort me, all the night 
till the morning. 

3 And I was wholly op- 
prefsM with forrow, and I 
arofe in the night and fled, 
and came to this field, this 
defert place, as thou feeft 

4 And I tWnk in my felf 
not to return to my city 
again i but ftay here, and 
neither eat nor drink, but 
mourn continually and faft 
till I die. 

5 Then I laid alide from 
me thofe thoughts which I 
was -thinking with my felf i 
and I anfwered her with in- 
dignation, faying, 

6 Thou art exceeding 
foolifh above all women. 
Seeft thou not our grief, 
and what hath befallen us ? 

7 Becaufe the mother of 
us all, which is Sion, is in 
pain and grief of heart, and 
in afflidion ^ for (he is de- 
fpifed very much and con- 
temned : 

8 And now lamentation 
is neceflary, but not thy la- 
mentation j but lamenti- 

F 4 thou 

88 Tl?e Second JBook^ 

thou grieved for one fon ? tion and grief are proper 

for us. For the grief of 
thy heart is but for one fon. 
9 Kow ask the earth, 
and it fiiall tell thee, that 
it is fitter to grieve for 
thofe multitudes which are 
upon it : 

_ TO For from the begin- 
ning they were all of it, 
and out of it fhall they that 
ftiall be born afterwards 
come. And behold, they 
now are going to deftruc- 
tion J for molt of them arc 
employed in vain things- 

11 Dolt thou fee that 
there is mor^ need . of 
mourning for thefe multi- 
tudes that perifh, than for 
one fon which thou hadit, 
for whom thou mournell ? 

12 Kow if thou fayelt, 
my grief is not like to the 

9 For ask the earth, and 
{he ihall tell ihee, that it is 
Ihe which ought to mourn, 
for the fall of fo many that 
grow upon her. 

10 For out of her came 
all at the firft, and out of 
her Ihall all others come: 
and behold, they walk al- 
moft all into deltrudion, 
and a multitude of them is 
utterly rooted out. 

1 1 Who then fhould make 
more mourning than fhe 
that hath loft fo great a 
multitude, and not thou 
which art forry but for 

12 But if thou fayeft un- 
to me, My lamentation is 
not like the earth's, becaufe 
I have loft the fruit of my 
womb, which I brought 
forth with pains, and bare 
with forrows ; 

1 3 But the earth not fo \ 
for the multitude prefent in 
it, according to the courfc 
of the earth, is gone as it 

14 Then fay 1 unto thee, 
Like' as thou haft brought 
forth with labour, even fo 

grid' of the earth j becaufe 
this is the fruit of my womb 
properly, which I bare with 
great pains and forrow, 
and heperidied : 

13, But as for the earth, 
itgoeih on in a courfe of 
tranquillity, and the mul- 
titude which are upon it 
pafs away as hath been be- 

14 I fay unto thee, as 

thou didft bring forth i:i 

fonow and pains, fo the 


Chap. 10. 0/ E S 

the earth alfo hath given 
her fruit, namely man, ever 
fince the beginning, unto 
him that made her. 

15 Now therefore keep 
thy forrow to thy felf, and 
bear with a good courage 
that which hath befallen 

16 For if thou Ihalt ac- 
knowledg the determina- 
tion of God to be juft, thou 
fhalt both receive thy fon 
in time, and (halt be com- 
mended amongft women. 

17 Go thy way then into 
the city to thine husband. 

1 8 And (he faid unto me, 
That will I not do : I will 
not go into the city, but 
here will I die. 

19 So I proceeded to 
fpeak further unto her, and 

20 Do not fo, but be 
counfelled by me : for how 
many are the adverfities of 
Sion ? Be comforted in re- 
gard of the forrow of Je- 

21 For thou feelt that 
our fanduaiy is laid walte, 
our altar broken down, our 
temple deftroyed, 

DRAS. 89 

earth alfo hath given her 
fruit, namely man, ever 
fince the beginning, unto 
him that created him. 

1 5 Now therefore con- 
tain thy felf from grief of 
heart, and refrain j and take 
with firmnefs of mind, this 
calamity and judgment 
which is befallen thee. 

16 For if thou doft ac- 
cept what God hath deter- 
mined, thou fhalt receive 
thy fon in a certain time, 
and fhalt be praifed among 

1 7 Go now therefore to 
the city to thine husband. 

t8 And fhe faid unto me, 
I cannot do this ; neither 
will I go into the city to 
my husband, but here will 
I die in this place. 

19 So I proceeded to 
fpeak further unto her, 
and faid ^ 

20 Do not fo, but com- 
fort thine heart with the 
adverfity of Sion, and take 
example by the griefs of Je- 

21 For behold thou fecft 
the place of our purity, and 
the holy temple is fallen, 
and become wafte and de- 
folate. And our altar is 
thrown down ; 

22 Our 


22 Our pfaltcry is laid 
on the ground, our fong is 
put to filence, our rejoicing 
is at an end, the light of 
our candleftick is put out, 
the ark of our covenant is 
fpoiled, our holy things 
are defiled, and the name 
that is called upon us is al- 
moft profaned : our chil- 
dren are put to Ihame, our 
priefts are burnt, our Le- 
vites are gone into captivi- 
ty, our virgins are defiled, 
and our wives ravifhed, our 
righteous men carried away, 
our little ones deftroyed, 
our young men are brought 
in bondage, and our ftroiig 
men are become weak. 

23 And, which is the 
greatell of all, the feal of 
bion hath now loft her ho- 
nour-, for (he is delivered 
into the hands of them that 
hate us. 

24 And therefore fhake 
off thy great heavinefs, and 
put away the multitude of 
forrows, that the Mighty 
maybe merciful unto thee 
again, and the Higheft fhall 
give thee reft and eafe from 
thy labour. 

The Second Sook, 

22 And our lamps are 
extinguiftied and ceared,and 
our glory is done away, and 
the light which was placed 
for us upon a candleftick is 
put out. And the ark of 
the covenant is carried a- 
way in the fpoil. And they 
have defiled the fanduary : 
and the name of the moft 
Holy alfo, by which we 
were called, have they pol- 
luted ; and have broken in 
upon the freedom of our 
liberty, and have polluted 
the Levites the priefts : and 
our virgins have they de- 
filed, and taken our wives 
by force. They have fnatch- 
cd away our righteous men, 
and made flaves of our 
young men •, and made a 
prey of our little ones. 

23 And what is greater 
than all this, >V, that they 
have trampled under foot 
the feal which is in Sion ^ 
and made it void of the 
glory which it had •-, and it 
is delivered into the hand? 
of thofe that hate us. 

24 Now therefore, lay 
a fide from thee the excels 
cf grief; and throw away 
from thee the greatnefs of 
fonow, that the moft High 
may accept thee, and lighten 
the breaking of foirow of 

25 And 

Chap. 10. o/" E SD 

25 And it came to pafs, 
while I was talking with 
her, behold, her face upon 
a fudden fhined exceedingly, 
and her countenance glif- 
tered, fo that 1 was afraid 
of her, and mufed what it 
might be. 

25 And behold, fudden- 
ly file made a great cry, ve- 
ry fearful, fo that the earth 
fliook at the noifc of the 

27 And I looked, and 
behold, the woman ap- 
peared unto me no more, 
but there was a city builded, 
and a large place Ihewed it 
felf from the foundations ; 
then was I afraid, and cried 
with a loud voice, and faid, 

28 Where is Uriel the 
angel, who came unto me 
at the firft? for he hath 
caufed me to fall into many 
trances, and mine end is 
turned into corruption, and 
my prayer to rebuke. 

29 And as I was fpeaking 
thefe words, behold, he 
came unto me, and looked 
upon me. 

30 And lo, I lay as one 
that had been dead, and 

RAS. 91 

25 And whilft I was 
fpeaking this to her, her 
face on a fudden Ihined very 
much, like lightning in its 
appearance, fo that I was 
afraid to come near her 5 
and my heart was exceeding- 
ly aftonifhed ; and I conti- 
nued pondering with my 
felf, what this Ihould be. 

26 When immediately 
Ihe cried out with a great 
terrible voice, fo that the 
earth fhaked becaufe of this 
voice ; 

27 And Ihe appeared to 
me no longer like a woman, 
but like a great city built, 
and with a large habitation 
having foundations. And 
I remained in great fear, 
and cried with a moft high 

28 Where now is Uriel 
the angel, who came to me 
at lirft ? for it is he that 
brought me to this place in 
which this marvellous thing 
bath been, fo that my end' 
is near to deftrudion, and 
my knowledg is made vile. 

29 Aiid whilft 1 was 
fpeaking this, the angel 
which came to me at firft, 
came to me: and when he 
favv me 

30 Caft upon the ground 
like one dead, and my un- 


'p2 The Second (Book^ 

mine underftanding was ta- derftanding was altered 

ken from me ^ and he took 
me by the right hand and 
comforted me, and fet me 
upon my feet, and faid un- 
to me, 

31 What aileth thee ? 
and why art thou fo dif- 
quieted, and why is thine 
nnderftanding troubled, aiid 
the thoughts of thine heart? 

32 And I faid, Becaufe 
thou haft forfaken me, and 
yet I did according to thy 
words, and I went into the 
field ^ and lo, I have feen, 
and yet fee, that I am not 
able to exprefs. 

33 And he faid unto me, 
Stand up manfully, and I 
will advife thee. 

34 Then faid I, Speak on 
my lord in me, only for- 
fake me not, left I die frtjf- 
trate of my hope. 

35 Fori have feen that 
I knew not, and hear that 
I do not know. 

36 Or is my fenfe de- 
ceived, or my foul in a 
dream ? 

37 Kow therefore, I be- 
feech thee, that thou wilt 
ftiew thy fervant of this vi- 

he laid hold on my right 
hand, and ftrengthened me, 
and raifed me up upon my 
feet j and faid unto me, 

31 Why art thou trou- 
bled, and why is thy un- 
derftanding changed, and 
the thoughts of what is 
known in thy heart ? 

32 And 1 faid to him, 
becaufe thou haft forfaken 
me ^ and yet 1 did accor- 
ding to thy word, and fat 
here in this field : and be- 
hold I have feen what I am 
not able to explain. 

33 And he faid unto me. 
Stand like a ftout man, and 
attend with thy under- 

3+ And I faid unto him. 
Speak, O my lord, only 
do not forfake me, left Idle 
before the time. 

35,36 For I have feen 
what 1 never faw the like 
of before •, and have heard 
what I never heard before 
in my underftanding, and 
my foul is not able to bear 

37 Now therefore I thy 
fervant beg of thee to teach 
me the fignification of this 
hidden thing. 

38 He 

Chap. 10. 0/ ESD RAS 

38 Heanfweredmethen, 
and faid, Hear me, and I 
fhall inform thee, and tell 
thee wherefore thou art a- 
fraid : for the Highelt will 
reveal many feeret things 
unto thee. 

39 He hath feen that thy 
way is right : for that thou 
for ro welt continually for 
thy people, and makeft 
great lamentation for Sion. 

40 This therefore is the 
meaning of the vifion which 
thou lately fawelt. 

41 Thou faweft a woman 
mourning, and thou be- 
ganfl to comfort her. 

42 But now feefb thou 
thelikenefs of the woman 
no more, but there appeared 
unto thee a city.builded. 

43 And whereas Ihe told 
thee of the death of her 
fon, this is the folution. 

. 44 This woman whom 
thou faweft, is Sion : and 
whereas flie faid unto thee 
(even fhe whom thou feeit 
as a city builded:) 

45 Whereas, / fay^ Ihe 
faid unto thee that llie hath 
been thirty years barren , 


38 Heanfwered me fay- 
ing. Hearken whilft 1 teach 
thee, and make thee under- 
ftand that concerning which 
thou askeft, and of which 
thou art afraid. For the 
moft High hath revealed to 
thee a great feeret : 

39 For he hath feen the 
uprightnefs of thy heart ^ 
and that thy heart is trou- 
bled, and thy foul grieved, 
becaufe of his people ^ and 
thou weepeft for the fake 
of Sion. 

^ 40 This is the fignifica- 
tion of the woman which 
appeared to thee lately : 

41 And thou faweft her 
weeping, and didft talk 
with her ^ 

42 And fhe was like a 
woman, but Ihe is not a 
natural woman ; but a city 
appeared on afudden,ftand- 
ing, built. 

43 And fhe talked with 
thee concerning the death 
of her fon. This is the 
defcription of her. 

44 The woman which 
thou faweft, is Sion, which 
is built like a city. 

45 And her faying to 

thee, I continued barren 

thirty years, w, becaufe to 


94 T^^ Second ^ook 

thofe are the thirty years this age there are 
wherein there was no offer- 
ing made in her. 

46 But after thirty years 
Solomon builded the city, 
and offered offeiings, and 
then bare the barren a fon. 

47 And whereas fhe told 
thee, that fhe uourifhed him 
with labour -, that was the 
dwelling in Jerufalem. 

48 But whereas flie faid 
unto thee, That my fon 
coming into his marriage- 
chamber, happened to have 
a fall and died, this was 
the deftrudion that came to 

49 And behold, thou 
faweft her likenefs, and be- 
caufe Ihe mourned for her 
fon, thou bcganft to com- 
fort her J and of thefe 
things which have chanced, 
thefe are to be opened unto 

50 For now the molt 
High feeth that thou art 
grieved unfeignedly, and 
fuffereft from thy whole 
heart for her, fo hath he 

age tnere are three 
thoufand years in which 
there were not offered in it 
facrifices nor oblations: 

4<^ And after thofe three 
thoufand years, Solomon 
built the city^nd the tem- 
ple ; and offered there 
burnt-offerings and obla- 
tions. Then in that time 
this barren woman bare her 

47 And as for her faying 
to thee, I brought him up 
with labour and pains ^ fo 
it was in the railing Jeru- 

48 And for her faying, 
that my fon went into his 
private chamber, and fell 
down inftantly and died , 
which was a great misfor- 
tune to her: this is the 
wafting and deftrudion of 

49 And whereas thou 
fawelt her likenefs, and 
how fhe bewailed her fon, 
and thou didft begin to 
fpeak to her concerning e- 
very thing which had be- 
fallen her *, 

50 When the moft High 
faw that thou waft grieved 
in thy foul, and that thy 
heart was pained very much 
for her fakcj he Ihewed 


chap. 1 o. of E S 

fhewed thee the brightnefs 
of her glory, and the come- 
liiiefs of her beauty. 

51 And therefore I bade 
thee remain in the field, 
where no houfe was builded. 

52 Fori knew that the 
Highcft would fhew this 
unto thee. 

53 Therefore I comman- 
ded thee to go into the 
field, where no foundation 
of any building was. 

54 For in the place 
wherein the Higheft begin- 
neth to fhew his city, there 
can no man's building be 
able to ftand. 

55 And therefore fear 
not, let not thine heart be 
affrighted, but go thy way 
in, and fee the beauty and 
greatnefs of the building, 
as much as thine eyes be 
able to fee : 

55 And then Ihalt thou 
hear as much as thine ears 
may comprehend. 

57 For thou art blelTed 
above many other, and art 

DRAS* 95 

thee the greatnefs of the 
brightnefs of her glory, 
and the comelinefs of her 
beauty : 

5 1 Therefore I faid unto 
thee, that thou fhouldft re- 
main in this field, in a 
place where no houfe was 

52 Becaufe the molt High 
knew that he would fhew 
thee all this. 

53 Therefore I comman- 
ded thee to come into this 
ground, a place in which 
there was no foundation of 
building : 

54 Neither can the build- 
ing of the work of man's 
hands ftand in the place 
in which the Lord will 
fhew thee the wonders, and 
the fort of the city. 

5 5 And as for thee, fear 
not \ nor let thy heart be 
weak: but walk and enter 
into its ftreets, and fee the 
difpofition of it, and the 
largenefs of its extent ; and 
what fort of buildings they 
are^ as,much as thine eye is 
able to fte. 

55 And fo for hearing," 
hear as much as the hearing 
of thy ears can comprehend. 

57 For thou art bleffed 

more than many, and thy 


p6 *Ihe Second !Book^ 

called withthe Higheft, and name is known with the 

foare but few. 

58 But to morrow at 
night thou fhalt remain 

59 AndfofhalltheHigh- 
elt Ihew thee vifions of the 
high things, which the molt 
High will do unto them 
that dwell upon earth in 

So I {lept 

moll High, as that of little 

58 And ftay here the 
night which is after to 
morrow ^ 

59 And the moft High 
fhall fhew thee a vifion of 
fight , concerning things 
which he Ihajl do in the 
latter times. And when I 
had flept there that night 

the lalt days 

that night, and another, as he commanded me, 

like as he commanded me. 


THEN faw I a dream, 
and behold,thcre came 
up from the fea an eagle, 
•which had twelve feathered 
wings, and three heads. 

2 And I faw, and be- 
hold, (he fpread her wings 
over all the earth, and all 
the winds of the air blew 
on her, and were gathered 

3 And I beheld, and out 
of her feathers theire grew 
other contrary feathers, 
and they became little fea- 
thers and fmall. 

4 But her heads were at 
reft : the head in the midlt 
was greater than the other, 

IN the fecond night I be- 
held in the vifions, and 
there afcended from the fea 
an eagle that had twelve 
wings and three heads. 

2 Then I beheld his 
wings, and they were 
fwiftly fpread at once over 
the face of the whole earth j 
and the winds of heaven 
Mowed upon him, and the 
clouds of heaven came to 

3 And I beheld, and lo 
there went out from his 
wings little wings, and 
thefe other became little 
wings and fmall. 

4 And his heads were fi- 
lent, and did not fpeak : 
and the head which was in 


Chap. 11. of ES 

yet relied it with the re- 

5 Moreover, I beheld, 
and lo, the eagle flew with 
her feathers, and reigned 
upon earth, and over them 
that dwelt therein. 

6 And I faw that all 
things under heaven were 
fubjed unto her, and no 
man fpake againft her, no 
not one creature upon earth. 

7 And I beheld, and lo, 
the eagle rofe upon her ta- 
lons, and fpake to her fea- 
thers, faying, 

8 Watch not all at once, 
deep every one in his own 
place, and watch by courfe. 

9 But let the heads be 
prefer ved for thelaft. 

10 And I beheld, and 
lo, the voice went not out 
of her heads, but from the 
midfl: of her body. 

11 And I numbred her 
contrary feathers, and be* 
hold there were eight of 

D R A S. 97 

the middle was greater than 
all the heads, and it was 
alfo lilent like them. 

5 And I faid, and behold 
the eagle flew with its 
wings, and reigned over 
the earth and all that was 
therein : 

6 And I beheld till every 
thing that was under the 
heaven fubmitted to itj 
neither could any thing that 
was created ftand againft it. 

7 And I beheld the eagle, 
and lo he ftood upon his 
talons y and he cried with 
a voice towards his wings, 

8 It is likely, that all 
you would defire to be a- 
wake and watch at the fame 
time i but let every one of 
you deep in his neft, and 
at times he fhall go out, 
and keep guard, and Ihall 

9 And as for the heads, 
they (hall keep guard at the 

10 And I faw that the 
voice of this eagle did not 
come from his head, but 
from his middle ^ 

1 1 And I reckoned the 
number of his fmall wings, 
and they were eight. 

12 And 

12 And I looked, and 
behold, on the right fide 
there arofe one feather, arid 
reigned over all the earth. 

13 And fo it was, that 
when it reigned, the end 
of it came, and the place 
thereof appeared no more : 
fo the next following f|:ood 
up, and reigned, and'liad 
a great time. 

14 And it happenedjthat 
when it reigned, the end 
of it came alfb, like as the 
iirft, fo that it appeared no 

15 Then came there a 
' voice unto it, and faid, 

1 5 Hear thou that hall 
born rule over the earth fo 
long : This I fay unto thee, 
before thou beginneft to ap- 
pear no more, 

1 7 There Ihall none after 
thee attain unto thy time, 
neither unto the half there- 

1 8 Then arofe the third, 
and reigned as the other 
before, and appeared no 
more alfo. 

19 So went it with all 
the refidue one after ano- 

<Boo\ . 

12 And I looked, and 
behold, one of the wings 
which was on the right 
fide ftood up, and went 
out, and compafled about 
the face of the whole earth : 

1 3 And after it had went 
round, the end of it came 
and it perifhed'^: fo that no 
ftfotftep of, it appeared. 
Then the fecond arofe and 
V\7eht out, and this other 
deigned a gireaftime. 

"^ 14 And when the time 
of his end came, that he 
"fhOuld perifh like the firft j 

15 Behold a voice came 
unto him, faying, 

15 f O thou that haft 
reigned upon the earth this j 
long time j behold I tell J 
thee, that after thy de- 
ftrudion, i 

17 There fhall not be j 
after thee any that fhall j 
reign fo great a time, but J 
half of it. . 1 

18 Then the third rofe 
up and reigned : and this 
lalt head, like the other 
two that were gone, alfo 

19 In like manner, the 
refl; of the wings rofe up 

t hi that hath refined upon tf/e earthy &c. 




ther, as that"' every one 
reigned, and then appeared 
no more. 

20 Then I beheld, and 
1,0, in procefs of time the 
feathers that followed ftood 
up upon' the right fide, 
that they might rulealfo : 
and fome of them ruled, 
but within a while they ap- 
peared no more. 

21 For fome of them 
were fet up, but ruled not. 

22 After this I looked, 
and behold, the twelve fea- 
thers appeared no more, 
nor the two little feathers. 

23 And there was. no 
more upon the eagle's body, 
but three heads that refted, 
and fix little ^^ings. 

24 Then faw 1 alfo, that 
two little feathers divided 
themfelves from the fix, 
and remained under the 
head that . was upon the 
right fide : for the four 
continued in their place. 
. 25 And I beheld, andlo, 
the feathers that were un- 
der the wing, thought to 
fet up themfelves, and to 
have the rule. 

16 And 1 beheld, and 
lo, there was one fet up. 

of ESDRAS. 99 

one after another, from the 
beginning of every one of 
them to the end of it. 

20 And I faw, behold 
the time came, that the 
wings rofe up, and ftood 
to eftablifii dominions. And 
one of them reigned, and 
then perifliedj 

21 And the other ftood 
up, but he did not reign 
and exercife dominion. 

22 And I beheld after 
this, and lo the twelve 
wings perifhed, and two of 
thefe wings which afcended. 

23 And there remained 
nothing of the carcafe of 
the eagle, but the three 
heads and fix little wings, 
which went out and arofe 
from the twelve wings. 

24 And [/] looked and 
faw, andlo two of the lit- 
tle wings were parted from 
the right fide of the head, 
•and the four other little 
ones arofe above j 

.ic^SoAnd when they rofe 
up, they poileiTed domi- 

26 And I faw one of 

them, when he ftood up, 

G 2 but 

\oo Tl^e Second (Book^ 

but Ihortly it appeared no perifhed quickly, 


27 And the fecond was 
foon'eraway than the firft. 

28 And I beheld, and 
lo, the two that remained, 
thought alfo ill themfelves 
to reign. 

19 And when they fo 
thought, behold, there a- 
waked one of the heads, 
that were at r^ft, namely, 
it that was in the midflr, 
for that was greater than 
the two other heads. 

30 And then I faw that 
the two other heads were 
Joined Vv'ithic. 

31 And behold, the head 
was turned with them that 
were with it, and did eat 
up the two feathers under 
the wing that would have 

32 But this head put the 
whole eaTth in fear, and 
bare rule in it, over all 
thofe that dwelt upon the 
earth with muchoppredion: 
and it had the governance 
of the world, more than 
all the wings that had been. 

33 And after this I be- 
held, and lo, the head that 
was in the midft fuddenly 

27 And likewife the fe- 
cond perifhed quickly like 
the firft. 

28 And I beheld the two 
which remained, and lo, 
they were angry, and be- 
gan to look upward. 

19 And lo! one of the 
heads which were at reft, 
which were in the middle, 
looked upwards, and it was 
greater than the two other 

30 And 1 faw that whilft 
it fpake to the two other 
heads, they bent down, 

31 And were turned a- 
bout •, both they and the 
other which was with them 
both. And they two fwal- 
lowed up the two little 
wings, which were angry 
becaufe of the dominion. 

32 And this head go- 
verned all the earth, and 
punilhed thofe that were 
upon it with great trouble 
andafflidion and hardfhip, 
and grew mighty over the 
whole habitable world,more 
than thefe little wings 
which had been. 

33 And I faw alfo, that 
this great head perifhed like 
all the wings. 


Chap. 11. o/£SDRAS 

appeared no more, like as 
the wings. 

34 But there remained 
the two heads, which alfo 
in like fort ruled upon the 
earth, and over thofe that 
dwelt therein. 

3 5 And I beheld, and 
lo, the head upon the right 
fide devoured it that was 
upon the left fide. 

35 Then 1 heard a voice, 
which faid unto me. Look 
before thee, and confider 
the thing that thou feeft. 

37 And I beheld, and lo, 
as it were a roaring lion 
chafed out of the wood : 
and I faw that he fent out 
a man's voice unto the ea- 
gle, and faid, 


34 And' the two other 
heads were left. And thefe 
two began to have domi- 
nion over the whole earth. 

38 Hear thou, I will talk 
with thee, and the Higheft 
(hall fay unto thee, 

39 Art not thou it that 
remaineft of the four beafts 
whom I made to reign in 
my world, that the end of 
their times might come 
thro them ? 

40 And the fourth came, 
and overcame all the beafts 

35 And I faw the head 
which was on the right fide 
fwallow up that which was 
on the left fide: 

36 And I heard a voice 
faying to me. Look before 
thee, and know what thou 

37 And I looked, and 
behold fomething like a lion 
* arofe and came from the 
defert, fearching and roar- 
ing. And 1 beheld, and he 
f uttered the voice of a 
man towards the eagle, and 
faid [ [| to me] thus : 

38 Hear, that 1 mayfpeak 
to thee : Thus faith the 
nioft High, 

39 Art not thou it that 
remaineft of the four beafts 
which 1 created from the 
beginning of the world, 
that in them the end of the 
times might come? 

40 And thou art the 
fourth which art come, and 

* Arab. Iftaikada, i. e. awoke. f Arab, gave. 

II The toord Li which fignifieth to me, is jufcrfiuoui In the Arabick 
Copy, and fpoileth the fenje, 

G 3 that 

\0Z . The Secx)nd So&k 

that were paft, and had haft 

power over the world with 
great fearfulnefs, and over 
the whole compafs of the 
earth with much wicked 
oppreflion pand fo long time 
dwelt he upon the earth 
with deceit. 

41 For the earth hall 
thou not judged with truth. 

42 For thou haft afflided 
the meek, thou haft hurt 
the peaceable, thou haft lo- 
ved lyars, and deftroyed 
the dwellings of them that 
brought forth fruit, and 
haft caft down the walls of 
fuch as did thee no harm. 

43 Therefore is thy 
wrongful dealing come up 
unto the Higheft, and thy 
pride unto the Mighty. 

44 TheHigheftalfohath 
looked upon the proud 
times i and behold, they are 
ended, and his abomina- 
tions are fulfilled. 

45 And therefore, ap- 
pear no more, thou eagle, 
nor thy horrible wings, nor 
thy wicked feathers, nor 

overcome the beafts 
which are pafTcd and were 
before •, and haft prevailed 
over this prefent age with 
labours, univerfally : with 
great afflidion haft thou op- 
prefled the habitable world 
all this time with fraud and 
deceit j 

41 Neither didft thou 
judg the earth with truth. 

42 Thou haft fpoiled the 
meek, and made a prey of 
them. And thou baft pu- 
niftied the upright,, and haft 
hated thofe that walk in 
righteoufnefs •, thou haft 
loved the makers of a lye, 
and haft deftroyed the ftrong 
holds of the perfed \ and 
haft brought to contempt 
thofe who did not oppofe 
thee : 

43 And thy curfe is af- 
cended to the moft High ; 
and thy pride hath reached 
to the moft Mighty. 

44 And the moft High 
hath looked upon the times 
which "^' he hath, and hath 
found that they are finifhed, 
and his age is at an end. 

45 Becaufe of this, thou 
fnalt peri fti with deftrudion, 
O eagle ! and thy horrible 
wings, and the remainder 

* Or, wbkh are his 


chap. I 2 . 

thy malicious heads, nor 
thy hurtful claws, nor all 
thy vain- body : 

46 That all the earth 
may be refrefhed, and may 
return,being delivered from 
thy violence ^ and that Ihe 
may hope for the judgment 
and mercy of him that made 

of E S D R A S 


of thy little wicked wings, 
and thy rebellious heads, 
and thy laborious talons, 
and thy whole wicked body: 
45 That the earth may 
find confolation and life 
and reft ^ and be eafed of 
thy burden, and be freed 
from thine iniquity : and 
it fhall look to the determi- 
nation of judgment, and to 
my mercy which 1 have 
* ufed towards it. 


AND it came to pafs 
whilft the lion fpake 
thefe words unto the eagle, 
I faw, 

2 And behold, the head 
that remained, and the four 
wings appeared no more j 
and the two went unto it, 
and fet themfelves up to 
reign, and their kingdom 
was fmall, and full of up- 

3 And I faw, and behold, 
they appeared no more : 
and the whole body of the 
eagle was burnt, fo that the 
earth was in great fear : 
then awaked I out of the 

AND when the lion 
had fmifhed all this 
fpeech to the eagle, 

2 This other head which 
was left, periflied j and the 
two little ones which be- 
longed to the head, which 
went about, arofe that they 
might govern : but their 
government turned to de- 
flrudion, and the extre- 
mity of difturbance and 

3 Then I hw that thefe 
other peri fhed, and that all 
the body of the eagle was 
burned. And the earth was 
exceedingly aftonifhed at 
fuch thinzi as this. And I 

* Arab, made w'ltb it, or, done with it, 

G 4 trouble 

1 04 Tl^e Second 'Bool^ 

troubk and trance of my alfo awoke, thro great afto 

mind, and from great fear, 
and faid unto my fpirit, 

4 Lo, this haft thou done 
unto me, in that thou 
fearchefl: out the ways of 
the Higheft. 

5 Lo, yet am I weary in 
my miad, and very weak 
in my fpirit: and little 
ftrength is there in me, 
for the great fear where- 
with I was affrighted this 

6 Therefore will I now 
befeech the Higheft, that 
he will comfort me unto 
the end. 

7 And I faid. Lord that 
beareft rule, if I have found 
grace before thy light, and 
it I am juftified with thee 
before many others, and if 
my prayer indeed be come 
up before thy face, 

8 Comfort me then, and 
fhew me thy fervant the in- 
terpretation, and plain dif- 
ference of this fearful vi- 
fion, that thou mayft per- 
fedtly comfort my foul. 

9 For thou haft judged 
me worthy, to Ihcvv me 

nifhment and quaking and 
great fear. And I faid in 
my fpirit, 

4 Lo! they have taught 
me this, that I may be in- 
quifitive, and fearch more 
diligently after the ways of 
the moft High. 

5 And behold my heart 
went away, and my fpirit 
laboured within me very 
much: and there was not 
left in me one faculty, by 
reafon of this great labour 
full of fear, which had hap- 
pened to me this night. 

6 And now I befeech the 
moft High to ftrengthen me 
to the end. 

7 Then I faid, O my 
Lord the Lord ! if I have 
found favour in thy fight, 
and if thou haft honoured 
me more than I was worthy 
of, and haft exalted me 
very much j 

8 Strengthen my power: 
and if my prayer hath af- 
cended unto thee, ftreng- 
then me, and teach me the 
interpretation of the dread- 
ful vifions, that thou mayft 
perfectly comfort my fouL 

9 And make me worthy 
■* to be taught the end of 

f Arab, mal^e me worth) that thou mttyjl teach me. 


Chap. \i. of ESDRAS. 

the laft times. the times, 

10 And he faid unto me. 
This is the interpretation 
of the vifion. 

1 1 The eagle whom thou 
faweft come up from the 
fea, is the kingdom, which 
was feen in the vifion of 
thy brother Daniel. 

12 But it was not ex- 
pounded unto him, there- 
fore now I declare it unto 

13 Behold, the days will 
come, that there Ihall rife 
up a kingdom upon earth, 
and it fhall be feared above 
all the kingdoms that were 
before it. 

14 In the fame Ihall 
twelve kings reign one af- 
ter another: 

15 Whereof the fecond 
fhall begin to reign, and 
Ihall have more time than 
any of the twelve. 

16, And this do the 
twelve wings fignify, which 
thou faweft. 

17 As for the voice 
which thou heardft fpeak. 


and the latter 
feafons explain thou to me. 

10 And he faid to me. 
This is the interpretation, 
and the explication of the 
vifion which thou haft feen. 

1 1 The eagle which thou 
faweft afcend from the fea, 
is this fourth kingdom 
which thy brother Daniel 
the prophet faw •, 

12 But the things were 
not explained to him, fo as 
I 'fhall explain them to thee 

13 For behold the days 
fhall come, in which a king- 
dom fhall rife up upon the 
earth, and it fhall be ter- 
rible, more than all the 
kingdoms which have been 
before it. 

14 And out of it fhall 
arife twelve kings, -[ one 
after the other. 

1 5 And this fecofid fhall 
reign a long time more than 
the twelve. 

16 And this Is the mean- 
ing of the expolitioa of the 
twelve wings which thou 
faweft belonging to the ea- 

17 And thou alfo faweft 
his voice, that he did not 

t Arab. The firfi, and after him the fecond. 



The Second ^oo\ 

and that thou faweft not to 
go out from the heads, but 
ftom the midft of the body 
thereof, this is the inter- 
pretation \ 

1 8 That after the time 
of that kingdom, there fhall 
arife great ftrivings, and it 
fhall ftand in peril of fal- 
ling: neverthelefs, it Ihall 
not then fall, but (hall 
be reftored again to his be- 

19 And whereas thou 
lawefl: the eight fraall un- 
der- feathers flicking to her 
wings, this is the interfjre- 
tation 7 

20 That in him there 
fliall arife eight kings, 
whofe time Ihall be but 
fmall, and their years fwift. 

"21 And two of them 
fhall perifh : tiie middle 
time approaching, four (liall 
be kept until their end be- 
gin to approach, bat two 
fliall be kept unto the end. 

22 And whereas thou 
fawefc three heads relling, 
this is the interpretation. 

fpeak from his head, but 
from the midft of his lides •, 
this is the interpretation of 
the f thing. 

18 Behold in the time of 
this kingdom there fhall be 
difturbanceand commotion, 
and no fmall divifion : and. 
it fhall fu/Ter pain, and be 
in diftrefs even to the ex- 
tremity of fallings but it 
fhall not fall in that time, 
but fhall return to its for- 
mer government. • . 

19 Then thou faweft that 
the other eight vv'ings arofe 
from the wings of the ea- 
gle: this is the meaning. 

20 There fhall arife eight 
kings, whofe days fhall be 
light, and fteady and quiet, 
and their times determined. 

21 And two of them 
fhall perifh when their times 
approach. And the four 
fliall be kept until the time 
in which they alfo fliall re- 
ceive their completion : and 
two Pnall be kept to the 

22 Thou alfo faweft the 
three heads which were at 
quiet and reft : this is the 
interpretation of them. 

I Arab, of the fafwg. 

23 la 

Chap, ii; of ESD 

23 In his lalt, days Ihall 
the moft High raife . up 
three kingdoms, and renew 
many things therein, and 
they fhall have the dominion 
of the earth. 

24 And of thofe that 
dwell therein with much 
oppreflion, above all thofe 
that were before them : 
therefore are they called 
the heads of the eagle. 

25 For thefe are they 
that fhall accomplifh his 
wickednefs, and that Ihall 
finilh his laft end. 

16 And whereas thou 
faweft that the great head 
appeared no more, it figni- 
fieth that one of them fhall 
die upon his bed, and yet 
with pain. 

27 For the two that 
remain, fhall be (lain with 
the fvvord. 

28 For the fword of the 
one fhall devour the other ^ 
but at the laft fhall he fall 
thro the fword himfelf. 

29 And whereas thou 
fswcft two feathers under 

RAS. lor 

23 In the latter end of 
their completion, the molt 
High fhall raife up three 
kings j and in their days 
there fhall be much trouble 
and many turnings upfide 
down ; and they ftall afflid 
the earth, 

24 And thofe that are 
therein, thro greatnefs of 
injuftice and hardfhip and 
evil punifhments,more than 
thofe which were before 
them. Becaufe of this thev 

have called them the heads 
01 the eagle ; 

2 5 Becaufe they were the 
heads for the finifhing of 
all wickednefs, and the end- 
ing of all their fins and 
iniquities, and the comple- 
tion of their latter end. 

25 And whereas thou 
faweft the deftrudion of 
the head which was the 

them ihall die upon his bed, 
and afterwards fhall be pu! 
niflied J ^ 

27 And the other two 
which remain, fhall perifh 
with the fword. 

29 Alfo, whereas thoa 

laweft two little wings were 




the wings, palTing over the 
head that is on the right 

30 It lignifieth, that 
thefe are they whom the 
Higheft hath kept unto 
their end : this is the fmall 
kingdom, and full of trou- 
ble, as thou fa weft. 

31 And the lion whom 
thou faweft rifing up out 
of the wood, and roaring, 
and fpeaking to the eagle, 
and rebuking her for her 
unrighteoufnefs, with all 
the words which thou haft 

32 This is the anointed 
which the Higheft hath kept 
for them, and for their 
wickednefs unto the end j 
he (hall reprove them, and 
(hall upbraid them with 
their cruelty. 

TJye Second ^ool^ 

lifted up on high from the 
right fide of the head j 

30 This is the interpret 
tation of the fignification^ 
namely. That the moft High 
/hall keep them to the lat- 
ter end, who were from 
the beginning in the bot- 
tom of deftruftion. And 
the whole end is agreeable 
to the beginning, as thou 
haft feen. 

31 And the lion, which 
thou faweft that he came 
from the wildernefs and 
roared, and fpake to the 
eagle, and rebuked him for 
the iniquity of his oppref- 
fion j and all the word 
which he faid to him as 
thou haft heard ^ 

32 This j- is he whom 
the moft High hath kept 
and caufed to remain to the 
latter days, who Ihall arife 
from the feed of David, 
and ftiall come and talk 
with them concerning the 
wickednefs which they have 
committed, and reprove 
them for their iniquities 
and their oppreflion ^ and 
Ihall make them know their 

f Arab. MS. A Prophecy concernwg the Lord the Mcfias. 

33 For 

Chap. 12. 0/ ESD RAS 

33 Forheftiall fet them 
before him alive in judg- 
ment, and (hall rebuke them 
and corred them. 

34 For the relt of my 
people Ihall he deliver with 
mercy, thofe that have been 
preferved upon my borders, 
and he (hall make them joy- 
ful until the coming of the 
day of judgment, whereof 
I have fpoken unto thee 
from the beginning. 

35 This is the dream that 
thou fawelt-, and thefe are 
the ifiterpretations. 

3(5 ThoTi only haft been 
meet to know this fecret of 
the Highefl-. 

37 Therefore write all 
thefe things that thou haft 
{ca\ in a book, and hide 
them i 

38 And teach them to 
the wife of the people, 
whofe hearts thou knoweft 
may comprehend and keep 
thefe fecrets. 

39 But wait thou here 
thy felf yet feven days 
more, that it may be (hewed 
thee, whatfoever it pleafeth 


33 And above all things, 
(hall make them ftand fe- 
fore his judgment alive : 
and whilft he reproveth 
them, they (hall perilh. 

34 And the reft of the 
people (hall be faved ^ Hand] 
by mercy and compalTion. 
And they that (hall be faved 
Ihall be upon the mount of 
my holinefs, rejoicing till 
the completion of judg- 
ment, concerning which I 
fpake to thee before, fhall 

35 This is. the vifion 
which thou faweft ^ and 
this is the (ignification of 
its interpretation: 

3*5 And thou only haft 
been thought worthy of the 
fecrets of the moft High. 

37 Write firft all that 
thou haft feen in a book ^ 
and put it in a fecret place : 

38 And teach it the wile 
and underftanding tnen of 
thy people,who thou know- 
eft will receive it in their 
hearts, and will keep this 

39 But as for thee, ftay 
here feven other days, that 
the moft High may (hew 
thee what he will inftrud 

Iks [AND] is /HperJlrtoHi in the Arabick. 


lid 77?^ Second (Book^ 

thcHighcft to declare unto thee in. Then he weitt a- 
that he way from me. 

thee. "And with 
•went his way. 

4G And it came to pafs, 
when all the people faw 
that the feven days were 
paft, and I not come again 
into the city, they gathered 
them all together^ from the 
leaft unto the greateft, and 
came unto me, and faid, 

41 What have we offen- 
ded thee? and what evil 
have we done againft thee, 
that thou forfakeft us, and 
fitteft here ifl this place ? 

42 For of all the pro- 
phets thou only art left us, 
as a clutter of the vintage, 
and as a candle in a dark 
place, and as a haven or 
Ihipprefervedfrom thetem- 

43 Are not the evils 
which are come to us fuffi- 
cient ? 

44 If thou {halt forfake 
us, how much better had it 
been for us, if we alfo had 
been burnt in the midit of 
Sion ? 

45 For we are not better 
than they that died there. 
And they wept with a loud 

40 And when all the peo- 
ple heard that the {eyen 
days were paft, and 1 not 
returned into the city •, they 
gathered themfelves all to- 
gether from the leaft unto 
the greateft, and came unto 
me, and faid unto me, 

41 Wherein have we of- 
fended thee, and what evil 
have we done -]- againft thee, 
that thou haft left us, and 
haft fat here ? 

42 When thou art he 
that art left us of all the 
prophets, like a clufter of 
the remainder of the vin- 
tage, and as a candle in a 
dark place j and like an ha- 
ven of fafety for a fhip 
when it moveth in the deep. 

43 What ftiall make us 
amends for all the evils 
which have befallen us, 

44 If thou alfo leaveft 
us ? And what is left to us 
of excellency, but that we 
fhould be liable to the burn- 
ing with which Sion was 
burnt ? 

45 Orare we better than 
thofe which died there ? 
And I wept with greatnefs 

f Arab. rPith thee. 



'«f ESDRAS. 

anfwered I 

voice. Then 
them, and faid, 

46 Be of good comfort, 
Olfrael: and be not heavy, 
thouhoufeof Jacob! 

■ 47 For the Higheft hath 
yoii in remembrance, and 
the Mighty hath , not ^ for- 
gotten you in temptation. 

48 As for me, I have not 
forfaken you, neither am 1 
departed from you : but 
am come into this place to 
pray for the defolation of 
Sion, and that I might feek 
mercy for the low eftate of 
your fanduary. 

'49 Andnowgoyour way 
home every man, and after 
thefe days will I come unto 

50 So the people went 
their way into the city, like 
as I commanded them : 

51 But I remained ftill in 
the field feven days, as the 
angel commanded me, and 
did eat only in thofe days 
of "the flowers of the field, 
and had my meat of the 


pf , weeping and lamenta- 
tion.' And I anfwered, fay- 
ing to them, 

46' Be Itrong, O Ifrael ! 
neither let thy heart b& 
forrowfuL O houfe of Ja- 

47 For the remembrance 
of you is before the molt 
High, and the molt Mighty 
will not forget you ^ but he 
is for you a conqueror, vic- 

48 And I alfo will not 
leave you, nor depart far 
from you : only I came hi- 
ther to pray becaufe of the 
defolation of Sion, and to 
enquire diligently after the 
end of it, and the finifhing 
of itsaffliftion, and that of 
the holy place together. 

49 Now therefore let e- 
very one of you go to his 
houfe, and I will come to 
you after c,ertain days. 

50 So the people went 
to the city, as I bad them 5 

51 And I fat in the place 
of the field as 1 was com- 
manded •, and I eat the 
greens and the herbs which 
had fweet flowers, which 
were in the field, only. 


I 12 

7he Second !Book, 


AND it came to pafs 
after feven days, I 
dreamed a dream by night. 

2 And io, there arofe a 
wind from the fea, that it 
moved all the waves there- 

3, And I beheld, and lo, 
that man waxed ftrong with 
the thoufands of heaveo : 
and when he turned his 
countenance to look, all 
the things trembled that 
were feen under him. 

4 And whenfoever the 
voice went out of his 
mouth, all they burnt that 
heard his voice, like as the 
ea-rth faileth when it feeleth 
the fire. 

5 And after this 1 be- 
held, and lo there was ga- 
thered together a multitude 
of men out of number, 
from the four winds of the 
heaven, to fubdue the man 
that came out of the fea. 

6 But I beheld, and lo, 
)i€ had graved himfelf a 

AN D after feven days, 
when 1 was fleeping 
in the night 9 

2 I beheld, and lo, a ve- 
hement wind arofe in the 
fea, fo that all the waves 
thereof were troubled. 

3 And I faw that this 
wind arofe from the midft 
of the fea, like the perfon 
of a man. Then 1 faw this 
man fly with the clouds of 

4 And to which place fo- 
ever he turned his face, e- 
very one that he looked up- 
on trembled •, and to what 
place foever his voice reach- 
ed, it was moved and Iha- 
ked : and feveral places 
melted becaufe of the voice 
of his mouth, as wax mel- 
teth when it feeleth the 
heat of the fire. 

5 And 1 faw after this 
four winds of heaven j and 
lo ! all mankind, whofe 
number is not to be rec- 
koned, were gathered to- 
gether to make war with 
this man whoafcended from 
the midft of the fea. 

6 And I faw him make 
for himfelf a great moun- 


Chap. 13- of ES 

great mountain, and flew 
up upon it. 

7 But I would have ften 
the region, or place where- 
cut the hill was graven, and 
I could not. 

8 And after this I beheld, 
and lo, all they which were 
gathered together to fub- 
due him, were fore afraid, 
andyetdurft fight. 

9 And lo, as he faw the 
violence of the multitude 
that came, he ntither lift 
up his hand, nor held fword, 
nor any inftrument of war. 

10 But only I faw that 
hefentoutof his mouth as 
it had been a blaft of fire, 
and out of his lips a flaming 
breath, and out of his 
tongue he call out fparks 
and tempefts. 

II And they were all 
mixt together, the blaft of 
fire, the flaming breath, and 
the great tempelt, and fell 
with violence upon the mul- 
titude which was prepared 
to fight, and burnt them up 
every one : fo that upon a 
fudden, of an innumerable 
multitude, nothing was to 
be perceived, but only dult 

DRAS. 115 

tain, and he went up to the 
top of it. 

7 And I endeavoured to 
fee the place from whence 
he had made this mountain, 
but I could not.- 

8 And afterwards Ifaw, 
that thofe who were ga- 
thered all together to make 
war with him, were afraid 
of him very much j but yet 
durft fight. 

9 As for him, when he 
faw the multitude of the 
people which came, he did 
not lift up his hand, nor 
held fword, nor any in- 
ftrument of war. 

10 But only i faw, that 
when he life up his voice, 
there went out of his mouth 
like a flame of fire, with a 
wind which compalTed all 
roundabout^ and a burn- 
ing flame from his lips: and 
he threw fparks of tcmpeft 
from his tongue. 

1 1 And the whole place 
was troubled becaufe of the 
waves of fire and the burn- 
ing wind, and the multi- 
tude of fparks. And this 
multitude which were ga- 
thered together, which had 
prepared themfelves for 
war, fell down and were 
extinguilhed, and they were 
ail burnt on a fuUden, fo 

H and 


The Second !Book_ 

and fmell of fmoke : when I 
faw this, I was afraid. 

12 Afterward I faw the 
fame man come down from 
the mountain, and call unto 
him another peaceable mul- 

13 And there came much 
people unto him, whereof 
fome were glad, fome were 
forry, fome of them were 
bound, and other fome 
brought of them that were 
ofiered: then was 1 fick 
through great fear, 'and I 
awaked, andfaid, 

14 Thou haft fliewed thy 
fervant thefe wonders from 
the beginning, and haft 
counted me worthy that 
thou fhouldeft receive my 
prayer : 

that there was not one of 
this innumerable multitude 
left, but only duft and afhes 
and fmoke, which "^ arofe. 

1 2 Then after this, I faw;, 
as I wasftanding, this man 
defcend from heaven ^ 

13 And there was ga- 
thered to him a great mul- 
titude, and he made peace 
and agreement with thofe 
that were in peace which 
came to him ^ and fome of 
them were in a bad condi- 
tion, and others in a good 
one, when they came to 
him : and fome rejoiced, 
and others were bound in 
bonds. And other fome 
brought thofe to him whofe 
works were '[- various. As 
for my felf, I awoke from 
my fleep, thro the great- 
nefs of aftoniftiment and 
heartleffnefs, and vehement 
fear. And I prayed to the 
moftHigh, faying, 

14 Thou, O Lord, haft 
given underftanding to thy 
fervant from the beginning, 
that he might know all thefe 
wonder Si j and haft made 
me worthy that thou fhoul- 
deft receive my prayer. 

=<■ Arab. bleiP. 

t i, e. parf/jf ^ood. partfy bad. 

15 Shew 

Chap.i;. o/ESD 

1$ shew me now yet 
the interpretation of this 

i6 For as I conceive in 
mine underftanding, wo un- 
to them that Ihall be left in 
thofe days, and much more 
wo unto them that are not 
left behind. 

17 For they that were 
not left, were in heavinefs. 

1^ Now underftand I the 
things that are laid up in 
the latter days, which Ihall 
happen unto them, and to 
thofe that are left behind. 

19 Therefore are they 
vcome into great perils, and 
many neceflities, like as 
thefe dreams declare. 

20 Yet is it eafier for 
him that is in danger, to 
come into thefe things, than 
to pafs away as a cloud out 
of' the world, and not to 
fee the things that happen 
in the lalt days. And he 
anfwered unto me and faid, 

21 The interpretation of 
the vifion Ihall I Ihew thee, 
and I will open unto thee 
the thing that thou haft re- 

22 Whereas thou halt 
fpoken of them that are 
left behind, this is the in- 

RAS. 11 J 

15 Now therefore Ihew 
me the interpretation of 
the vifion. 

16 For I think in my 
heart, and fay. Wo be to 
thofe that Ihall be left in 
thofe days j and much more 
V70 unto them that are not 

17 For thofe that were 
not left, their hearts were 
forrowful j 

18 Becaufethey did not 
know what fhould be in the 
latter days, to which they 
did not reach. Becaufe of 
this there fhall be wo to 

19 For they fhall fee the 
many troubles and adverfi- 
ties, as appeareth by this 

20 Becaufe puniihment; 
and afflidion Ihall be like 
the cloud of this world, 
which it cannot fly from, 
which is under it, fo fhall 
it be in the end of the days. 
And he anfwered me, fay- 

21 I will teach thee the 
interpretation of the vi- 
fion j and give thee the 
meaning of what thoa 

^ 22 As for what thou didlt 
fay concerning thofe that 
fhall be left, and thofe that 
fhall not be left : 

H 2 23 He 

1 1 6 The Second (Booi^ 

23 He that fhall endure 
the peril in that time, bath 
kept himfelf : they that be 
fallen into d.anger, are fuch 
as have works and faith to- 
wards the Almighty. 

24 Know this therefore,' 
that they which be left be- 
hind, are more blefled than 
they that be dead. 

25 This is the meaning 
of the vifion: Whereas thou 
fawelt a man coming up 
from the midft of the fea j 

26 The fame is he whom 
God the Higheft hath kept 
a great fe:ifon, which by 
his own felf fliall deliver 
his creature ^ and he fiiajl 
order them that are left 

27 And whereas thou 
fawelt that out of his 
mouth there came as a blaft 
of wind, and fire, and 

23 He that fhall go thro 
the difficulties bf that time, 
and preferve himfelf in the 
calamities, fo as not to' 
fall ^ * they are the wor-„ 
kers of righteoufnefs, iii' 
the faith and the truth 
with the moft ^Mighty, the 

24 Know therefore that 
thofe who fhall be left to 
the latter end, there fhall 
be given to them greater 
bleilings than to thofe that 
died before them. 

25 An^ as for the in-; 
terpretation of the vifion,^ 
it is this : ' Thou faweft a* 
man arife out from the 
midft of the fea •, 

2(5 fThis is he whom 
the moft High hath prefer- 
ved and' kept a long fea- 
fon : by whom he will de-- 
liver his creation. He isf 
the perfon that fhall judg' 
and pafs fcntence upon all 
that fhall be left; , 

27 And thou faweft, that 
there went out r^f his mouth* 
a blift, fire and a tempeft. 

ftorm •, 

* This mat:i:ernf exprcjjion, viz. to huve the former part of the fentence 
begin mth a fnigular, and the Litter with a plural, U frequent^ ejpeciallj 
aiiwigihe ^'hriiiiuns and Jews that write //i Arabick. 

f Arab. MS. ihiiisfuidoj the Lird the Ajefiah. 

28 Aad 

Chap. 13. 0/ E S D R AS 

28 And that he held nei- 
ther fword, nor any inltru- 
mentof war, but that the 
rufliing in of him deftroyed 
the whole multitude that 
came to fubdue him j this is 
the interpretation. 

29 Behold the day is 
come, when the moit High 
will begin to deliver them 
that are upon the earth. 

30 And he fhall come to 
the aftonifhment of them 
that dwell on the earth. 

31 And one Ihall under- 
take to fight againft ano- 
ther, one city againft ano- 
ther, one place againft ano- 
ther, one people againft an- 
other, and one realm a- 
gainft another. 

32 And the time Ihall be 
whenthefe things (hall come 
topafsj'and the figns fhall 
happen, which 1 Ihewed 
thee before ; and then fhall 
myfon be declared, whom 
thou faweft as a man afcen- 

3 3 And when all the peo- 
ple hear his voice, every 
man fhall in their own land 
leave the battel they have 
one againft anorher. 

:8 And that there v/as 
not with him a fword nor 
any inftrument of war ;, and 
that he deftroyed the peo- 
ple which came to make 
war againft him : this is 
the llgnification. 

19 There fhall come the 
days when the moft High 
will fave thofe that are up- 
on the earth. 

30 There fhall be afto- 
nifhment and amazement 
upon the earth. 

31 And they fhall think 
of war : city fhall rife up 
againft city, and place a- 
gainft place, and nation a- 
gainft nation, and kingdom 
againft kingdom. 

32 And when thefe 
things fnall come to pafs, 
and thefe figns fhall happen 
which I fliewed thee before 9 
then fhall my fon appear, 
whom thou faweft as a man 
afcending from the midft 
of the fea. 

33 And whereas when all 
the people heard his voice, 
every one * laid afide his 
faying, and their war with 
one another j 

* i. e. Ceafei to mfiji upon my thing that he had fuid, or any difference 
efpnalfer momenty with any other perfon. 

H 3 54 And 

\ 8 The Second Sook 

. And an innumerable 34 And gathered toge 

.titudefhall be gathered 
' ^V.-rher, as thou faweft 
them wiiling to come, and 
to overcome him by fight- 

35 But he (hall Hand up- 
on the top of the mount 

36 And Sion fliall come, 
and Ihall be Ihewed to all 
men, being prepared and 
builded, like as thou faweft 
the hill graven without 

37 And this my fon fhall 
rebuke the wicked inven- 
tions of thofe nations, 
which for their wicked life 
are fallen into the tempeft. 

38 And fhall lay before 
them their evil thoughts, 
and the torments where- 
with they fhall begin to be 
tormented, which are like 
unto a flame : and he Ihall 
deftroy them without la- 
bour, by the law which is 
like unto fire. 

39 And whereas thou 
faweft that he gathered an- 
other peaceable multitude 
unto him ^ 

40 Thofe are the ten 
Tribes which were carried 
away prifoners out of their 
own land, in the time of 

ther by confent^ that is, 
the innumerable multitude, 
(as thou faweft) and would 
make war with him : 

35 He fliall ftand upon 
the head of the mountain 
of the holy Sion ; 

3<S And Sion (hall come 
and appear plainly to every 
one, built and prepared. 
Whereas thou faweft ^ 
mountain, from whence wa$ 
cut a ftone without any 
hand : 

37 And that my fon re- 
proved thefe people becaufe 
of their wickednefs and 
their vain works j 

38 And fet them before 
him to reprove them •, an4 
caft them into judgment 
and punifhmentj, in which' 
they fhall be punifhed in 
hell to their deftrudion j 
neither did he take pains, 
for the fire was before him. 

39 Then thou faweft al- 
fo that he called and ga- 
thered to him the multi- 
tude,and made them friends- 

40 Thefe were the nine 
tribes and an half, whom 
they carried captive in the 
land, in the days of Sifa- 


chap. 13. of ES 

Ofea the king, whom Sal- 
manafar the king of Aflyria 
led away captive: and he 
carried them over the wa- 
ters, and fo came they into 
another land. 

41 But they took this 
counfel among themfelves, 
that they would leave the 
multitude of the heathen, 
and go forth into a fur- 
ther country, where never 
mankind dwelt j 

42 That they might 
there keep their ftatutes, 
which they never kept in 
their own land. 

43 And they entered in- 
to Euphrates by the nar- 
row paflages of the river. 

44 For the moft High 
then (hewed figns for them, 
and held ftill the flood, till 
they were palled over. 

DRAS. 115? 

ram ^ they whom Salmana- 
far Afmouna carried cap- 
tive. Afmouna was king 
of Syria j and he is called 
king of Maufal, and he car- 
ried them beyond the fea ; 
and all of them were in the 
land fcattered "^ The find- 
ing of it * That they 
might be by themfelves a- 

41 And they thus con- 
fulted, agreeing together, 
that they would not con- 
tinue any longer amongft: 
the Gentiles, but would go 
to a far country ; a place, 
where there never was man 
at all: 

42 That by this means 
they might keep there the 
laws which they had not 
kept in their former land. 

43 And the place to 
which they went was a nar- 
row place crofs the Euphra- 

44 And the moft High 
did wonderful works with 
them : He caufed running 
waters to flow for them 
from the fea j and the run- 
ning water was infiead of 
tillage to the land to which 
they went. - ^^ 

* Here are twa dejeUs in the Arabick Manufcr:pt. Confult the Latin 

H 4 45 For 

110 The Second 'Book^ 

45 For thro that coun- 45 And the dillance of 

try there was a great way 
to go, namely, of a year 
and a half: and the fame 
region is called Arfareth. 

46 Then dwelt they there 
until the liuer time ^ and 
now when they fhall begin 
to come, 

47 The Higheft fhall ftay 
the fprings of the ftream a- 
gain, that they may go 
through : therefore faweft 
thou the multitude with 

48 Butthofe that be left 
l>ehind of thy people, are 
they that are found within 
ihy bovdefs': 

49 Now when he de- 
ftroyeth the multitude of 
the nations that are ga- 
thered together, he Ihall 
defend his people that re- 

50 And then fhall he 
fhew them 8;reat wonders. 

51 Then^'faidl, O Lord, 
that bearcfl: rule, fiiew me 
this : Wherefore have I 
feen the man coming up 
from the midll of the fea ? 

the way to this land, was 
about a year and an half's 
journey ; and the name of 
the country was Acfarari 

45 And then they ftaid 
there till the latter days : 
and when they defired to 
pafs over, 

47 The molt High re- 
ftrained thefe fountains of 
water, whifh belonged to 
the fea ^ that they might 
be able to pafs. And as 
for thy feeing this people 
gathered together in peace 
and agreement ^ 

48 And as for thofe 
which Ihall be left of thy 
people, who fhall be found 
in the mountain of my ho- 
linefs : 

49 When I fhall have de- 
ftroyed the multitude which 
was gathered together of 
the nations, I will return 
and fight for the people j 

50 And will fhew them 
very great wonders. 

51 And I faid, O Lord, 
what is tlie meaning ? 1 
faw this man arifing from 
the midft of the fea. 

$2 And 

Chap. I V 

52 And he faid unto me. 
Like as thou canft neither 
feek out, nor know the 
things that are in the deep 
of the fea ^ even fo can no 
man upon the earth fee my 
fon, or thofe that be with 
him, bat in the day time. 

53 This is the interpre- 
tation of the dream which 
thou fawelt, and whereby 
thou only art here light- 

54 For thou haft forfa- 
ken thine own way, and ap- 
plied thy diligence unto my 
law, and fought it. 

55 Thy life haft thou 
ordered in wifdom, and 
haft called underftanding 
thy mother. 

55 And therefore have I 
ftiewed thee the treafures of 
the Higheft. After other 
three days I will fpeak o- 
ther things unto thee, and 
declare unto thee miglity 
and wondrous things. 

57 Then went I forth in- 
to the field, giving piaife 

of ESDRAS. Ill 

52 And he faid unto me. 

Even as no one can com- 
prehend or thorovvly fearch 
out, fo as to know what 
is in the depth of the fea ^ 
fo cannot any man upon 
the earth fee the fccret of. 
my fon, becaufe his works 
are wonderful, except in 
the time of his days. 

53 This is the interpre- 
tation of the vifion which 
thou haft feen : Becaufe of 
this there is light upon 
thee, that thou alone migh- 
teft underftand this. 

54 For tliouhaft laid a- 
fide from thee, that which 
was thine own, and haft 
wholly given thy felf up to 
that which belonged to me^ 
and haft followed the com- 
mands of my law : 

55 And haft governed 
thy felf with underftand- 
ing j and haft chofen learn- 
ing, and invited knowledg 
to thee. 

56 For this reafon have 
I taught thee all this : for 
the reward periftieth not 
with the moft High. And 
after three days I will talk 
with thee about other 
things ;, and will explain to 
thee openly other fecrets. 

57 So I v/ent to this 
field in which were the 


1 1 1 The Second Sook 

and thanks greatly unto the herbs ; and 1 gave great 
molt High, becaufe of his glory to the moft High, 
wonders which he did in and praifed him becaufe of 
time i 

58 And becaufe he go- 
verneth the fame, and fuch 
things as fall in their fea- 
foffls ; and there I fat three 

the wonders which he doth 
at all times j 

58 And how he hath dif- 
pofed the times and fea- 
fons which are paft, and 
thofe which were in them 
alfo. Then I fat three 


AND it came to pafs, 
upon the third day I 
fat under an oak, and be- 
hold, there came a voice 
out of a bufh over againft 
Hie, and faid, Efdras, Ef- 

2 And 1 faid. Here am 
I, Lord;, and 1 ftood up 
upon my feet. 

3 Then faid he unto me, 
In the bufh 1 did manifeftly 
reveal my felf unto Mofes, 
and talked with him, when 
my people ferved in Egypt. 

4 And I fent him, and 
led my people out of E- 
gypt, and brought him up 
to the mount of Sinai, 
where I held him by me a 
long feafon ^ 

5 And told him many 
wondrous things,and fhewed 

AND when the fourth 
day came, I was fit- 
ting under a tree ^ and lo ! 
a voice went out from a 
thorn-tree before me, fay- 
ing, Ezrah, Ezrah. 

2 And I faid. Here. Then 
I was aftonifhed and ftood 

3 And he faid, I am he 
that appeared in the bufh, 
and fpake to Mofes when 
the people were in flavery 
in Egypt. 

4 And I fent him to 
bring the people out of E- 
gypt ^ and 1 brought him 
out of the defert. Then I 
brought him up to mount 
Sinai, and covered him with 
a cloud many days •, 

5 And fhewed him great 
wonders: and taught him 


Chap; 14^ of ESDRAS. 

him the fecrets of the 
times, and the end -, and 
commanded him, faying, 

6 Thefe words (halt thou 
declare, and thefe flialt 
thou hide. 

7 And now I fay unto 

8 That thou lay up in 
thine heart the figns that I 
have fliewed, and the dreams 
that thou haft feen, and the 
interpretations which thou 
haft heard ^ 

9 For thou flialt be taken 
away from all, and from 
henceforth thou flialt re- 
main with my fon, and 
with fuch as be like thee, 
until the times be ended : 

10 For the world hath 
loft his youth, and the time 
begins to wax old. 

1 1 For the world is di- 
vided into twelve parts, 
and the ten parts of it are 
gone already, and half of a 
tenth part. 

1 2 And there remaineth 
that which is after the half 
of the tenth part. 

the fecret of the times j 
and declared to him the 
latter end of the feafons. 
And I gave him precepts, 

6 And inftruded him in 
the word which it was ne- 
ceflary for him to publifli ; 
and in that which was ne- 
celTary for him to keep fe- 
cret, and not publifli. 

7 And behold, I will teach 

8 The figns, concerning 
which I fpake to thee in the 
vifion which thou faweft^ 
and keep thou the interpre- 
tation which thou haft heard 
in thy heart. 

9 For thou flialt be tranf- 
lated from among men, and 
flialt live with my fon ^ and 
with thofe that are like thy 
felf ^ till the times of the 
feafons fliall be finiflied. 

10 And as for this age, 
its youth is gone, and the 
beauty of its newnefs : and 
the time of its old age is 
approached j 

II, 12 And the greateft 
part of its years are paft ; 
and there remain but very- 

13 Now 


Tlye Second (Book^ 

13 Now therefore fet 
thine houfe in order, and 
reprove thy people, com- 
fort fuch of them as be in 
trouble, and now renounce 

14 Let go from thee 
mortal thoughts, caft away 
the burdens of man, put off 
now the weak nature, 

15 And let a fide the 
thoughts that are molt hea- 
vy i^nto thee, and hafle thee 
to fice from thefc times. 

16 For yet greater evils 
than thofe which thou halt 
feen happen, Ihall be done 

17 For look how much 
the world fiiall be weaker, 
through age : fo much the 
more fhall evils increafe up- 
on them that dwell therein. 

18 For the truth is fled 
far away, and leafing is 
hard at hand : for now 
halteth the vifiop to come, 
which thou haft feen. 

13 Now therefore ad mo- 
nifh and manage thy chil- 
dren, and exhort thy peo- 
ple j and comfort and 
ftrengthen the weak which 
are among them ; and teach 
the underftanding tnenwhich 
are among them : and re- 
ject the life of this corrup- 
tible world, 

14 And lay afide de- 
ftrudive thoughts and ima- 
ginations ^ and caft from 
thee the bond and the hea- 
vy burden of mankind •, and 
lay afide the weaknefs of 
this nature, 

1 5 Which is full of pains 
and difeafes, and darknefs 
which caufeth trouble •, and 
full of paiiiful counfel : and 
haften to be removed from 
this world which thou now 

16 For it is all imagina- 
tion and vanity j and a 
worfe than it Ihall be 
brought forth. 

1 7 For it is neceflary for 
this world to decline and 
grow old ^ and wickednefs 
lliall be multiplied upon the 
inhabitants of the earth: 

18 And the truth fhall 
be weakned and diminilhed, 
and lying fhall draw near ^ 
and the time of the eagle 
which thou fa weft in the 
vifion haftneth. 

19 Then 

Chap. 14. of 

19 Then anfwered 1 be- 
fore thee, andfaid, 

20 Behold, Lord, I will 
go as thou haft commanded 
me, and reprove the peo- 
ple which are prefent •, but 
they that fhall be born af- 
terward, who fhall admo- 
nifh them ? thus the world 
is fet in darknefs, and they 
that dwell therein are with- 
out light. 

21 For thy law is, burnt, 
therefore iio man knoweth 
the things that are done of 
thee, or the works that 
Ihall begin. 

22; But if I have found 
grace before thee, fend the 
holy Ghoft into me, and I 
ftall write all that hath 
b^een done in the world 
ftfice the beginning, which 
were written in thy law, 
that men may find thy path, 
and that they which will 
live in the latter days may 

23 And he anfwered me, 
faying. Go thy way, gather 
the people together, and fay 
unto them, that they feek 
thee not for forty days. 

ESDRAS. 125 

ip And I faid unto him j 

20 Behold I will fpeak 
before thee, O Lord: and 
I will go as thou haft com- 
manded me j and will teach 
the people which are pre- 
fent with me: but as for 
thofe which fhall be after 
me, who fhall lead them the 
right way to inftruftion ? 
For darknefs is placed over 
this world*, and want of 
light to thofe that are> 
thereiq. ii^rfV!';;'?;' 

2 1 For thy law have they 
burnt with fire ^ neither is 
there any one that knoweth 
the things which were from 
thee, nor thofe things which 
are to come. 

22 Now if I have found 
favour before thee, put in- 
to my heart the holy fpi- 
rit \ that I may write the 
things which were from the 
beginning of the world, and 
that which was written in 
thy law, that men may find 
thy ways ^ and thofe who 
delire the other life, may 
walk in thy precepts. 

23 A ad he anfwered me, 
faying, Go and gather the 
people together, and bid 
them not enquire for thee 
till the end ot forty days-. 

24 Bat 

'l.'2'(? The Second Soo^ 

24 But look thou pre- 24 And let them pre- 
pare thee many box-trees, pare for thee a a great ma- 
and take with thee Sarea, ny writing tables. And 

Dabria , Selemia, Ecaniis, 
and Afiel, thefe five which 
are ready to write fwiftly, 

25 Andcome hither, and 
I Ihall light a candle of un- 
derftanding in thine heart, 
which fhall not be put out 
till thethings be performed 
which thou (halt begin to 

' 26 And when thou halt 
done,fome things (halt thou 
publifli, and fome things 
Ihalt thou Ihew fecretly to 
the wife : to morrow this 
liour Ihalt thou begin to 

27 Then went I forth as 
!he commanded, and ga- 
thered all the people toge- 
ther, and faid, 

28 Hear thefe words, O 

29 Our fathers at the be- 
ginning were ftrangers in 
Egypt, from whence they 
were delivered : 

take with thee -[ Saran, and 
Dirin, and Limiyan, and 
Pharan and Afiel. Thefe 
five fhall get themfelves 
ready, and write diligent- 

2$ Then thou flialt come 
hither j and I will light a 
candle of underftanding in 
thy heart, which Ihall not 
be put out till the things 
fliall be finifhed, which thou 
haft prepared to write. 

26 And when thou haft 
finilhed them, Ihow fome 
of them to thofe who are 
worthy of it, and keep the 
remainder fecret. And to 
morrow at this time thou 
fhalt begin to write. 

27 And I went as he 
commanded me, and called 
the people together, and 
fpake to them, faying, 

28 Hear, O Ifrael, thefe 

29 Tot/^ whofe fathers 
were ftrangers in the land 
of Egypt, and then were 
delivered from that place, 

■ f TZ>e Arabick Tranfcr'iber did not k,iww the names h'mfelf'^ for the 
Diacritical Points (by vchicb, five letters in the Arabick alphabet are 
difiinguijhed one from the other) are omitted, 

30 And 

Chap. 14; 0/ E S D R A S. 

30 And received the law 
of life, which they kept 
not, which ye alfo have 
traafgrelTed after them. 

31 Then was the land, 
even the land of Sion, par- 
ted among you by lot : but 
your fathers and ye your 
felves have done unrigh- 
teoufnefs, and have not 
kept the ways which the 
Higheit commanded you. 

32 And forafmuch as he 
is a righteous judg, he took 
from you in time the thing 
that he had given you. 

33 And now are you 
here, and your brethren 
amongft you. 

34 Therefore if fo be 
that you will fubdue your 
own underftanding, and re- 
form your hearts, ye fhall 
be kept alive, and after 
death ye (hall obtain mer- 

35 For after death fhall 
the judgment come, when 
ye ihall live again : and 
then (hall the names of the 
righteous be manifed, and 
the works of the ungodly 
fhall be declared. 

35 Let no man therefore 
come unto me now, nor 
feek after me th^fe forty 

30 And received the law 
of life, and did not keep 
it : And you alfo tranfgref- 
fed againft him, 

31 Who gave the land 
to us for an inheritance j 
and you committed iniqui- 
ty with your fathers, and 
did not keep the ways 
which ye were commanded. 

32 For the molt High 
is a juft judg: wherefore 
he hath taken from you the 
times of favour and grace ; 

^S And now you are 
here, and your brethren a- 
mong you ; 

3+ If you love your li- 
berty and your inftrudion 
in your hearts, ye (hall live, 
and (hall be carefully pre- 
ferved: and ye (hall find 
mercy in the time of death. 

35 For after death (hall 
be judgment ; when the o- 
ther time (hall come. Then 
(hall the righteous appear 
in righteoufnefs, alfo the 
works of the wicked (hall 
not be hid. 

3(5 As for me, let no 
man come to me, nor en- 
quire after me at all, till 
forty days are palt. 

37 So 


37 So I took the five 
men as he commanded me, 
and we went into the field, 
and remained there. 

38 And the next day, 
behold, a voice called me, 
faying, Efdras, open thy 
mouth, and drink that I 
give thee to drink. 

39 Then opened I my 
jmouth, and behold, he 
.reached me a full cup, 
E^which was full as it were 
w ith water, but the colour 
of it was like fire. 

40 And I took it, and 
drank : and when I had 
drunk of it, my heart ut- 
tertd underftanding, and 
•wifidom grew in my breaft, 
for my fpirit ftrengthned 
my memory. 

41 And my mouth was 
opened, and fiiut no more. 

42 Ihe Higheftgaveuji- 
derfiianding unto the five 
men, and they wrote the 
wonderful vifions of the 
night, that were told, 
which they knew not. And 
they fat forty days, and 
they wrote in the day, and 
at night they ate bread. 

7he Second !Book^ 

37 Then I took with me 
the five men, as he com- 
manded me-, and I went 
into the field, and flayed 
there. • 

38 Andon the morrow, 
behold there came a voice 
to me, faying, Ezra'h, Ez- 
rah, open thy nioiith, and 
drink that I give. the€ to 
drink. " f''-:''''-f' - 

39 Aiid whe'h 1 bpened 
my month, behold the' cup 
which, he would give me 

drink, was full 'as it 


were of water j and the 

colour of it was like fire. 

40 And I took it, and 
when I drank it, under- 
ftanding flowed from my 
heart j and my inward parts 
gave forth wifdora. And 
my fpirit kept the remem- 
brance of things, 

41 And my mouth was 
not ftopped. 

42 1 hen the moft High 
gave undh-ftanding to the 
heart of the five men, that 
they might write what I 
fliould fay to them j accor- 
ding to the order of the 
fignsof the things fucceed- 
ing one another, which they 
had not known. And I 
ftaid here forty days, and 
they wrote in the day, and 
ate bread in the night ^ 

43 As 

Chap. 14- 0/ E SDR AS 

43 As foT me, I fpake in 
the day, and I held noB 
my tongue by niglit : 
^ 44 hi forty days they 
wrote two hundred and 
ronr books. 

45 And it came to pafs 
when the forty days were 
fulfilled, that the Higheft 
fpake, fayin^^ Tte firft 
that thou haft written, pub- 
lilh openly, that the wor- 
thy and unworthy may read 
it. ; '"__ ,' 

4.5 But ke^; tri^ feventy 
laff, that, thoti^ mayft de- 
liver themonty to fuch a^ 
be wife among the people. 

47 For in them is the 
fpring ..of_ underftandlng^ 
the fountain of wifdom, 
and the ftream of know- 

48 ^94 (1 didifo, 

43 And I fpake in the 
day, and held not my peace 
in the night. 

44 And in forty days 
they wrote ninety four vo- 
lumes of books. 

45 And at the end of 
the forty days, the moft 
High fpake to me and faid. 
Shew twenty four of the 
books which thou haft writ- 
ten, firft : that the worthy 
and the unworthy may read 

45 But keep the feventy 
laft, that thou mayft deli- 
ver them to the wife men 
of thy people ^ 

47 For in them is found 
the leayen of . wLfdom and 
underftanding, and a large 
fea df knowledg. 

lii rii :;• .;; 

And 1 lived feventy fix 
years after the 5025th 
year of the creation of the 
world, in the twelfth day 
of the third month. As 
for Ezrah, he was tranf- 
laced and taken into the 
land of the living, who are 
like unto him '-, and he 
wrote all thcfe things, and 
is called the Author of the 
Law, and of underftanding 
and knowledg of the molt 
1 High-, 


„■: '10 'J 

-:?ii // iiiifl liodi rioifi vv riQod 

130 The Second ^ook^ 

High y to him be glory and 
power for ever. j4men. 

The firft book of Ezrab, 
j,^^j^^^ fcvibe of the law, is fi- 

^ ^,,j,!^„, nilhed. And the fecond 

iihic book (hall follow it: thanks 

odi «V6b . be to him that giveth un- 

\')J vu(: ihuii derftanding, for ever and 
I ' vi'-'j'''! wiif ever. It was finiihed on 
^^oriiri.irlvv.iQod ^^e fecond day, being the 
feyenteenth day or the 
month Barmahat, in the 
year of the holy martyrs 

'li Ijoffl aiirfJ ciful to the finner the 

'sfll ojmaiia'iW tranfcriber, and the reft of 

>n •;,. t *-;■> the children of baptifm. 

C H^ P. XV. 

BEhold, fpeak thou in the ears of my people the 
words of prophecy, which I will put in thy mouth, 
faith the Lord ; 

2 And caufe them to be written in paper : for they 
are faithful and true. 

3 Fear not the imaginations againft thee, let not the 
incredulity of them trouble thee, that fpeak againft 

4 For all the unfaithful fhall die in their unfaith- 
ful nefs. 

5 Behold, faith the Lord, I will bring plagues upon 
the world, the fword, famine, death and deftruftion. 

6 For wickednefs hath exceedingly polluted the whole 
earth, and their hurtful works are fulfilled. 

: " 7 There- 

Chap. 15. 0/ E S D R A S. ^^^ .. „ 1 j i 

7 Therefore faith the Lord, lo 501 ; 

8 I will hold my tongue no more as touching their 
wickednefs, which they profanely commit,, neither will 
I fuffer them in thofe things, Jn which they wickedly 
exercife themfelves : behold, the innocent and righteous 
blood crieth unto me, and the fouls of the jufl; complain 

9 And therefore faith the Lord, I will furely avenge 
them, and receive unto me all the innocent blood frcm 
among them. 

10 Behold, my people is led as a flock to the (laugh- 
ter: I will not fuffer them now to dwell in the land of 

1 1 But I will bring them with a mighty hand, and a 
ftretched-out arm, and fmite Egypt with plagues, as 
before, and will dellroy all the land thereof. 

1 2 Egypt fhall mourn, and the foundation of it fliall 
be fmitten with the plague and punifliment thatGod (hall 
bring upon it. 

13 They that till the ground (hall mourn: for their 
feed (hall fail through the Wafting, and hail, and v^ith 
a fearful conftellation. 

14 Wo to the world, and them that dwell therein ! 

15 For thefword and their deftrudion draweth nigh, 
and one people (hall Hand up to fight againit another, 
and fwords in their hands. 

16 For there (hall be fedition among men, and in- 
vading one another \ they fhall not regard their kings 
nor princes, and the courfe of their anions Ihall Hand in 
their power. 

17 A man fhall dedre to go into a city, and fhall not 
be able. 

1 3 For becaufe of their pride, the cities fhall be 
troubled, the houfcs fhall be deftroyed, and men (hall 
be afraid. 

19 A |iian (hall have no pity upon his neighbour?, hut 
fhall deftroy their houfes with the fword, and fpoil their 
-goods, bccaiife of the lack of bread, aud for great tri- 

I 2 20 BchoLI, 

I J 1 TIjc Second 'Book^ 

20 Behold, faith God, I will call together all the 
kings of the earth to reverence me, which are from the 
rifing of the fun, front the fouthj from the eaft, and 
Libanus: to turn themfelves one againft another, and 
repay the things that they have done to them. 

21 Like as they do yet this day unto my chofen, fo 
will I do alfo, and recompenfe in their bofonl. Thas 
faitl} the Lord God, 

22 My right hand fhall not fparc the finners, and my 
fw^rd fha^ll not ceafe over them that fhed innocent blood 
upon the earth. 

23 The fire is gone forttt from his wrath, jiiid hath 
confumed the foundations of the earth,' arid the iinners 
like the ftraw that is kindled. 

24 Wo to them that fin, and keepnot^ tny com- 
mandments, faith the Lord. :.i . • ' 

25 1 will not fpare them : go your wtiy, ye children, 
ftomthe power, defile not my fanftuary v 

-' 26 For the Lord knoweth all them that fin againft 
him, and therefore delivereth he them unto death and 

27 For now are the plagues come upon the whole 
earth, and ye fhall remain in them ^ for God Ihall not 
deliver you, becaufe ye have finned againft him. 

28 Behold an horrible vifion, and the appearance 
thereof from the eaft. 

29 Where the nations of the dragons of Arabia fhall 
come out with many chariots, and the multitude of 
them fhall be carried as the wind upon earth, that ail 
they which hear them may fear and tremble. 

30 Alfo the Carmanians raging in wrath fliall go 
forth as the wild boars of the wood, and with great 
power fliall they come and join battel with them, and 
fhall wafte a portion of the land of the Aflyrians. 

31 And then Hull the dragons have the upper hand, 
reraembring their nature : and if they fhall turri them- 
felves, confpiring together in great power to perfe- 
cirte them, 

32 Theli 

Chap. 15. o/ESDRAS. i^j 

32 Then thefe Giall be troubled a^id kcej^ Jiljpncc 
through their power, and fliall flee. . ..„ ' 

3 3 And from the land of the AfTyri^ns Ihall thf enemy 
beliegethem,' and confume feme of thehi j and in their 
hoft Ihall be fear, and dread, arid Itrife among their 
kings. ;' :, ^ ,, ': 

34 Behold, clouds from the eafl:^, and from the north 
unto the fouth^ and they are very, horrible to looK 
upon, full of wrath and'ftorm.. 

35 They Ihall fmite one upon another, and they fhall 
fmite down a great multitude of ftars upon the earthy 
even their own ftar : and blood fhall he from the fword 
unto the belly ^ 

36 And dung of men, unto the camel's l^ough^' 

37 And there fhall be great fearfulnefs ,an4 trembling 
upon earth : and they that fee the wirath, fliall be a- 
fraid, and trembling fhall come upon them. ■ ' ] ' 

38 And then Ihall there come great ftorms, froin 
the fouth, and from the north j and another part from 
the weft. ' '■ ^ 

39 And flrong winds fhall arife from the ealt, and 
fliall open it *, and the cloud which he raifed up in wrath, 
and the ftar ftirred to caufe fear toward the eall and 
weft wind, fliall be deltroyed. 

40 The great and mighty clouds fliall be lifted up. 
full of wrath, and the ftar, that they may make all the: 
earth afraid, and them that dwell therein ^ and they fliall 
pour out over every high and eminent place, an hor- 
rible fl:ar, 

41 Fire and hail, and flying fwords, and many wa- 
ters, that all fields may be full, and all rivers with the 
abundance of great waters. 

42 And they fliall break down the cities, and walls, 
mountains and hills, trees of the v^ood, and grafs of 
the meadows, and their corn. 

43 And they fli^U go ftedfaflly unto Babylon, and 
ttiake her afraid. 

44 They 

1^4 T^^^ Second (Book^ 

44 They ITiall come to her and befiege her, the ftar 
and all wrath (hail they pour out upon her : then Ihall 
the duft and fmoke go up unto the heaven j and all they 
that be about her, (hall bewail her. 

45 And they that remain under her, ihall do fervice 
unto them that have put her in fear. 

4(5 And thou Afia, that art partaker of the hope of 
Babylon, and art the glory of her perfon : 

47 Wo be unto thee, thou wretch ! becaufe thou haft 
made thy felf like unto her, and haft deckt thy daugh- 
ters in whoredom,' that they might pleafe and glory 
in thy lovers, which have alway defired to commit 
whoredom with thee. 

48 Thou haft followed her that is hated in all her 
works and inventions: therefore faith God, 

49 I will fend plagues upon thee, widowhood, pover- 
ty, famine, fword and peftilence, to wafte thy houfes 
with deftrudion and death. 

50 And the glory of thy power (hall be dried up aS' 
a flower, when the heat Ihall arife that is fent over 

51 Thou fhalt be weakened as a poor woman with 
ftripes, and as one chaftifed with wounds, fo that the 
mighty and lovers fhall not be able to receive thee. 

52 Would I with jealoufy have fo proceeded againft 
thee, faith the Lord, 

53 If thou hadftnot alway (lain my chofen, exalting 
the ftroke of thine hands, and faying over their dead, 
when thou waft drunken, 

54 Set forth the beauty of thy countenance ? 

55 The reward of thy whoredom (liall be in thy bo- 
fom, therefore (halt thou receive recom pence. 

56 Like as thou haft done unto my chofen, faith the 
Lord, even fo ihall God do unto thee, and lliall deliver 
thee into mifchief. 

57 Thy children fhall die of hunger, and thou (halt 
fall through the fword i thy cities (hall be broken down, 
-and all thine (hall periQi with the fword in the field. 

. • 58 They 

Chap. 1 6. i/ESDRAS. 135 

5^ They that he in the mountains, fhall die of hun- 
ger, and eat their own flefh, and drink their ow.n blood, 
for very hunger of bread, and thirft of water- ; 

59 Thou as unhappy fhalt come through the fea, and 
receive plagues again. 

60 And in the paflage they (hall rulh on the idle 
city, and fhall deftroy fome portion of thy land, and 
confume part of thy glory, and fhall return to Babylon 
that was deftroyed. 

61 And thou fhalt be caft down by them as Hubble j 
and they fliall be unto thee as fire, 

61 And fhall confume thee and thy cities, thy land 
and thy mountains j all thy woods and thy fruitful trees 
fhall they burn up with fire. 

63 Thy children fhall they carry away captive ^ and 
look what thou hait Jthey flbgll Ij^oil it, and marr the 
beauty of thy face.. .,,.; ,; .bidv/ wori. 


Wo be unto thee, Babylon and Afia ! wo be unto 
thee, Egypt and Syria!, 

2 Gird up your felves with clothes of fack and hair^ 
bewail your children and be forry, , for your deftrndion 
is at hand. '. .; ,• ' / • . . -^ ^ 

3 Afword is ferit upon you, and who may turn,, it 
back? ^ , ... . ... ..V , '' 

4 A fire is fent among you, and who may quench it ? 

5 Plagues are fent unto you, and what is he that may 
drive them away ? 

6 May any man drive away an hungry lion in the 
wood ? or may any one quench th^ fire in Hubble when 
it hath begun to burn ? 

7 May one turn again the a^row that is fhot of a 
Itrong archer ? " , 

8 The mighty Lord fendeth the plagues, and who is 
he that can drive them away ? 

9 A fire fhall go forth from his wrath, and who is he 
that may quench it ? 

10 He 

i}6 7le-^ecbnd Sook 

10 Helhall call lightnings, an'd who fhall not ftar ? 
he Ihall thunder, and who fhuU not be ^fraid? 

11 The Lord fhall threaten, and who fhall not be^ 
utterly beaten to pdwdef-at hh prefence? 

12 The earth quaketh, and the foundations thereof^ 
the fea arifeth ujJ milk waves from the deep, and the 
waves' of' it art ' ti^fejiM^d, and the fifhes thereof alfo 
before tlfee^E.ordjdhd'bbfotte the glory of his power. 

13 ,i^or his right hand that bendeth the bow, 

Ki^i ^-i-ows that^^ iKooteth are fhafj), and fhall not 
mifs when they begin id be fhot into the ends of the 

Woridr'^ ; '' ■ ' •'^' ■ ■' ■.'■■'■ ' - ■ ., 

'^i:^ toold, tht^ pfagnware ferit, andfhiall hot tetarii 

^gain, until they come upon the earth/ '■'■ 

■'i^ Tliefire is Mndled,; and- fhall, ho|t be put Out till. 
iteoiTfiitfife thefoundimoii'of the ieafth'. ' ^ '/ 

16 Like as an arrow which is fhot of a mighty archer, 
returneth not backward : e\'en fo^the plagues that fliall 
be fent upon eartl)y- fhdil not retuJ-n again. 

17 Woisn?e. wQ is raej vvho wil) deliver me in thpf? 

18 J"he beginning of IcrtTO^s apd;,great mourningi, 
the lie^lritiing of famineind gre$t dtirth .^ the begirining. 
of vtat^V and the powers fhall Itand "itf f^r, the begin^ 
ning of evils : what Ihall 1 do wljen. thefe ^tils felll^ 
eorrfe?- - ' • ' ■ ■'' "''' ' ' "'^ '',-.;:,., 

19 pehold, famine and plague, tribulation arid 'krt- 
guilh atefeiitas fcOiirges for amendViretlt. ' ' ,,] ^ 

. i6 But for all thefe things, they mall not tut^^ fr6m 
their wickednefs, nor be al way mindful of thy luoutg^s. 

li Behold, victuals fhall be fo good and cheap upon 
earth, that they fhall rhink themfelyes to be in goo^ 
cafe-, and eyen then Ihall evils grow upoii earth, fwp.rd, 
famine, and ^reat cohtufron. '" ' ' *" ; ' , 

22 For many of them that dw^ll iipon 'eartti^ fiiall 
perifh of famine \ aad the other that efcapc the hunger, 
fhall tli^ fjvord ^eltroy. 

23 And 

Chap. 16/ 0/ ES DRAS. 137 

23 And the deadlhallbe caft out as dung, and there 
Ihall be no man to comfort them, for the earth fliall be 
wafted, and the cities (hall be caft down. 

24 There ftiall be no man left to till the earth, and 
to fow it. 

25 The trees fliall give fruit, and who fhall gather 
them ? 

2(5 The grapes Ihall ripen, and who fhall tread them t 
for all places ftiall be defolate of men ; 

27 So that one man ftiall defire to fee another, and 
to hear his voice. 

28 For of a city there ftiall be ten left, and two of 
the field, which Ihall hide themfelves in the thick groves, 
and in the clefts of the rocks. 

29 As in an orchard of olives, upon every tree there 
are left three or four olives : 

30 Or as when a vineyard is gathered, there are left 
fome chiftersof them that diligently feek through the 
vineyard : 

31 Even (b in thofe days there (hall be three or four 
left by them that fearch their houfes with the fword. 

32 And the earth ftiall be laid wafte, and the fields 
thereof (hall wax old j and her ways, and all her paths 
ftiall grow full of thorns, becaufe no man (hall travel 

33 The virgins (hall mourn, having no bridegrooms j 
the women (hall mourn, having no husbands ; their daugh- 
ters (hall mourn, having no helpers. 

34 In the wars (hall their bridegrooms be deftroyed,.- 
and their husbands (hall perifh of famine. 

35 Hear now thcfe things and underft:and them, ye 
fervants of the Lord. 

36 Behold the word of the Lord, receive it j believe 
not the gods of whom the Lord fpake. 

37 Behold, the plagues draw nigh *, and are not flack. 

38 As when a woman with child in the ninth month 
bringeth forth her fon •, within two or three hours of 
her birth, great pains compafs her womb^ which pains 
when the child cometh forth, they flack not a moment : 

K 39 Even 

138 Tl^e Second (Book. 

39 Even To Ihall not the plagues be flack to come upon 
the earth; and the world fhall mourn, and forrows (hall 
come upon it on every fide. 

■: 40 O my people, hear my word : make you ready to 
the battel, and in thofe evils, be even as pilgrims upon 
the earth. 

41 He that felleth, let him be as he that fleeth away : 
and he that buyeth, as one that will lofe : 

42 He that occupieth merchandife^ as he that had no 
profit by it : and he that buiideth, as he that fhall not 
dwell therein : 

43 He that foweth, as if he Ihould not reap : fo alfo 
he that planteth the vineyard, as he that Ihall not ga- 
ther the grapes : 

44 They that marry, as they that (hall get no chil- 
dren : and they that marry not, as the widowers. 

45 And therefore they that labour, labour in vain. 

46 For ftrangers fhall reap their fruits, and fpoil their 
goods_, overthrow their houfes, and take their children 
captives j for in captivity and famine fhall they get 
children. . 

47 And theythat occupy their merchandife with rob- 
bery, the more they deck their cities, their houfes, their 
pofleffions and their own perfons •, 

48 The more will I be angry with them,rfor their fin, 
faith the Lord. , .., 

49 Like as an whore envjeth a right honelt and ver- 
tuous woman : 

50 So fhall righteoufnefs hate iniquity, when Ihe 
'decketh her felf, and fhall accufe her to her face, when 
he cometh that fhall defend him that diligently fearcheth 
out every fin upon earth. 

5 1 And therefore be ye not like thereunto, nor to the 
works thereof 

52 Foryet a little, and iniquity fhall be taken away 
out of the earth, and righteoufnefs fhall reign among 

53 Let not the finner fay that he hath not finned : 
for God fhall burn coals of lire upon bjs head, which 


Chap. i6. o/ESDRAS. 139 

faith before the Lord God and his glory, I have not 

54 Behold, the Lord knoweth all the works of men, 
their imaginations, their thoughts, and their hearts : 

55 Which fpakebut the word. Let the earth be made, 
and it was made; Let the heaven be made, and it was 

55 In his word were the ftars made, and he knoweth 
the number of them. 

57 He fearcheth the deep, and the treafures thereof j 
he hath meafured the fea, and what it containeth. 

58 He hath fhut the fea in the midft of the waters, 
and with his word hath he hanged the earth upon the 

59 He fpreadeth out the heavens like a vault, upon 
the waters hath he founded it. 

60 In the defert hath he made fprings of water, and 
pools upon the tops of the mountains, that the floods 
might pour down from the high rocks to water the earth. 

61 He made man, and put his heart in the midft of 
the body, and gave him breath, life, and underftanding. 

61 Yea, and the fpirit of Almighty God, which made 
all things, and fearcheth out all hidden things in the fe- 
crets of the earth : 

63 Surely he knoweth your inventions, and what you 
think in your hearts, even them that fin, and would 
hide their fin. 

64 Therefore hath the Lord exadly fearched out all 
your works, and he will put you all to fliame. 

65 And when your fins are brought forth, ye fhall be 
afhamed before men, and your own fins fhall be your 
accufers in that day. 

66 What will ye do? or how will ye hide your fins 
before God and his angels ? 

67 Behold God himfelf is the judg, fear him : leave 
off from your fins, and forget your iniquities to meddle 
no more with them for ever ^ fo fhall God lead you forth, 
and deliver you from all trouble. 

(58 For 

140 The Second 'Sooky 6cc. 

68 For behold the burning wrath of a great multi- 
tude is kindled over you ^ and they fhall take away cer- 
tain of you, and feed you being idle with things ofTeted 
unto idols. 

69 And they that confent unto them fhall be had in 
derifion, and in reproach, and trodden under feet. 

70 For there (hall be in every place, and in the next 
cities, a great infurreftion upon thofe that fear the Lord. 

71 They fhall be like mad men fparing none, but ftitt 
fpoilinganddeftroying thofe that fear the Lord. 

72 For they (hall wafte and take away their goods, 
and call them out of their houfes. 

73 Then fhall they be known who are my chofen, and 
they fhall be tried as the gold in the fire. 

74 Hear, O ye, my beloved, faith the Lord : behold 
the days of trouble are at hand, but I will deliver you 
from the fame. 

75 Be ye not afraid, neither doubt, for God is your 

7t5 And the guide of them who keep my command- 
ments and precepts, faith the Lord God : Let not your 
iiQS weigh you down, and let not your iniquities lift up 

77 Wo be unto them that are bound with their fins, 
and covered with their iniquities ! like as a field is co- 
vered over with bufhes, and the path thereof covered 
with thorns, that no man may travel through. 

78 It is left undrelTed, and is calt into the fire to b.e 
confumed therewith. 






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