And Clemens Alexandrinus to the same purpose: (Adhort. ad Gentes:) Nal iprj/Mi 6 Xlyog 6 ro\j &io\j dv&pMTrog yivojLLEVog, hoc 8s zai ffi) Tapa dvdpui'xou /jAdrig, "B-jJ tot-j cipa avt^pctiirog y'svyirai Qsog. — " The Word of God was made man, that thou mightest learn of a man how man may become " (as) " God." And Ambrose, in Ps. cxviii. Octonai-. decini. : [of the authorised English version, Ps. cxix. 73:] "Imago, [id est, Verbum Dei,] ad eum qui est ad imaginem, [hoc est, hom- inem,] venit, et quserit imago eum qui est ad similitudinem sui, ut iterum signet, ut iterum confirmet, quia amiseras quod accepisti." — " The image of God, that is, the Word of God, came unto him who was after the image of God, that is man. And this image of God seeks him who was after the image of God, that he might seal him with it again, and confirm him, because thou hadst lost that which thou hadst received." And Augustine in one instance gives a rational account whv it was condecent unto divine wisdom that the Son and
THE PREFACE. 27
not the Father or the Holy Spirit, should be incarnate — which we also inquire into: (Lib. de Definitionibus Orthodoxae Fidei sive de Ecclesiasticis Dogmatibus, cap. ii. :) "Non Pater earn em assumpsit, neque Sphitus Sanctus, sed Filius tantum ; ut qui erat in divinitate Dei Patris Filius, ipse iieret in homine hominis matris Filius; ne Filii nomen ad altcrum transu-et, qui non esset reterna nativitate filius." — " The Father did not assume flesh, nor the Holy Spirit, but the Son only; that he who in the Deity was the Son of the Father, should be made the Son of man, in his mother of human race ; that the name of the Son should not pass unto any other, who was not the Son by an eternal nativity."
I shall close with one meditation of the same author, concerning the wisdom and righteousness of God in this mystery: (Enchirid. ad Laurent., cap. xcix. :) " Vide — universum genus hvmianum tam justo judicio Divino in apostatica radice damnatum, ut etiam si nullus inde liberaretur, nemo recte possit Dei vituperare justitiam ; et qui liberantur, sic oportuisse liberari, ut ex pluribus non liberatis, atque in damnatione justissima derelictis, osteuderetur, quod meruisset uni- versa conspersio, et quo etiam istos debitum judicium Dei duceret, nisi ejus indebita misericordia subveniret." — " Behold, the whole race of mankind, by the just judgment of God, so condemned in the apostatical root, that if no one were thence delivered, yet no man could rightly complain of the justice of God; and that those who are freed, ought so to be freed, that, from the gi-eater number who are not freed, but left under most righteous condemnation, it might be manifest what the whole mass had deserved, and whither the judgment of God due unto them would lead them, if his mercy, which was not due, did not relieve them." The reader may see what is discoursed unto these purposes: and because the great end of the description given of the person of Christ, is that we may love him, and thereby be transformed into his image, I shall close this preface with the words of Jerome, concerning that divine love unto Christ which is at large declared. " Sive legas," saith he, " sive scribas, sive vigiles, sive dormias, amor tibi semper buccina in auri- bus sonet, hie lituus excitet animam tuam, hoc amore fiiribundus; quaere in lectulo tuo, quem desiderat anima tua:" Epist. Ixvi. ad Pammach., cap. 10. — " Whether thou readest or writest, whether thou watchest or sleepest, let the voice of love (to Christ) sound in thine ears; let this trumpet stu' up thy soul: being ovei-powered (brought into an ecstasy) with this love, seek Flim on thy bed whom thy soul desireth and longeth for."
A DECLARATION
GLORIOUS MYSTERY OF THE PERSON OF CHRIST.
CHAPTER I.
Peter's Confession; Matt. xvi. 16. — Conceits of the Papists thereon — The Substance and Excellency of that Confession.
Our blessed Saviour, inquiring of liis disciples their apprehensions concerning his person, and their faith in him, Simon Peter — as he was usually the forwardest on all such occasions, through his pecu- liar endo^vments of faith and zeal — returns an answer in the name of them all, Matt. xvi. 16: "And Simon Peter answered and said. Thou art the Christ, the Son of the living God."
Baronius, and sundry others of the Roman Church, do affirm that the Lord Christ did herein prescribe the form of a general council. " For here," say they, " the principal article of our Christian faith was declared and determined by Peter, whereunto all the rest of the apostles, as in duty they were obliged, did give their consent and suffrage." This was done, as they supj)Ose, that a rule and law might be given unto future ages, how to enact and determine articles of faith. For it is to be done by the successors of Peter presiding in councils, as it was now done by Peter in this assembly of Christ and his apostles.
But they seem to forget that Christ himself was now present, and therefore could have no vicar, seeing he presided in his own person. All the claim they lay unto the necessity of such a visible head of the church on the earth, as may determine articles of faith, is from the absence of Christ since his ascension into heaven. But that he should also have a substitute whilst he was present, is somewhat uncouth ; and whilst they live, they shall never make the pope pre- sident where Christ is present. The truth is, he doth not propose unto his disciples the framing of an article of truth,* but inquires after their own faith, which they expressed in this confession. Such