savour." (Eph. v. 2.) For as he was "full of grace and truth; so of his fulness have we all received, grace for grace;" (John i. 14.16.) and as we❝ have received anointing of him," (1 John ii. 27.) so we "are unto God a sweet savour of Christ." (2 Cor. ii. 15.) Again, it was sufficient to anoint the vessels of the sanctuary in any part; but it was particularly commanded that the oil should be poured upon the head of the kings and priests, as the seat of all the animal faculties, the fountain of all dignity, and original* of all the members of the body. This was more eminently fulfilled in Jesus, who by his unction, or as Christ, became "the head of the Church;" (Col. i. 18.) nay, the head of all principality and power, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.” (Col. ii. 10. 19.) Lastly, They observe, that though in the vessels nothing but a single unction was required; yet in the kings and priests there was commanded, or at least practised, both unction and effusion; as it is written "He poured of the anointing oil upon Aaron's head, and anointed him to sanctify him:" (Lev. viii. 12.) the first to signify their separation, the second to assure them of the falling of the Spirit upon them. Now what more clear, than that our Christ was anointed by effusion, whether we look upon his conception, "the Holy Ghost shall come upon thee;" (Luke i. 35.) or his inauguration," the Spirit descended and lighted upon him?” (Matt. iii. 16.) And thus, according unto all particulars required by the Jews themselves to complete their legal unctions, we have sufficiently shewed that Jesus was, as most eminently, so most properly, anointed with the Spirit of God. Wherefore being we have shewn that a Messias was to come into the world; being we have proved that he is already come, by the same predictions by which we believe he was to come; being we have demonstrated that Jesus born in the days of Herod, was and is that promised Messias; being we have farther declared, that he was anointed to those offices, which belonged to the Messias, and aetually did and doth still perform them all; and that his anointing was by the immediate effusion of the Spirit, which answereth fully to all things required in the legal and typical unction: I cannot see what farther can be expected for explication or confirmation of this truth, that Jesus is the Christ. The necessity of believing this part of the Article is most apparent, because it were impossible he should be our Jesus, except he were the Christ. For he could not reveal the way of salvation, except he were a prophet; he could not work the Hebrew language, of which Abar ראש כי הוא ראשות לכל האבדי According to the Etymology in * והיות מעולה שבהם: ולכן נקרא bannel here takes notice out that salvation revealed, except he were a priest; he could not confer that salvation upon us, except he were a king; he could not be Prophet, Priest, and King, except he were the Christ. This was the fundamental doctrine which the apostles not only testified, as they did that of the resurrection, but argued, proved, and demonstrated out of the Law and the Prophets. We find St. Paul, at Thessalonica, "three sabbath-days, reasoning with them out of the Scriptures, opening and alleging that Christ must needs have suffered and risen again from the dead; and that this Jesus whom I preach unto you, is Christ." (Acts xvii. 2, 3.) We find him again at Corinth "pressed in spirit, and testifying to the Jews, that Jesus was Christ." (Acts xviii. 5.) Thus Apollos, by birth à Jew, but instructed in the Christian faith by Aquila and Priscilla, mightily convinced the Jews, and that publicly, shewing by the Scriptures, that Jesus was Christ." (Acts xviii. 28.) This was the touchstone by which all men at first were tried, whether they were Christian or anti-Christian; "For whosocyer believeth (saith St. John) that Jesus is the Christ, is born of God." (1 John v. 1.) What greater commendation of the assertion of this truth? "Who is a liar (saith the same apostle), but he that denieth that Jesus is the Christ? This man is the antichrist, as denying the Father and the Son." (1 John ii. 22.) What higher condemnation of the negation of it? Secondly, As it is necessarily to be believed as a most fundamental truth, so it hath as necessary an influence upon our conversations; because except it hath so, it cannot clearly be maintained. Nothing can be more absurd in a disputant, than to pretend to demonstrate a truth as infallible, and at the same time to shew it impossible. And yet so doth every one who professeth faith in Christ already come, and liveth not according to that profession: for thereby he proveth, as far as he is able, that the true Christ is not yet come, at least that Jesus is not he. We sufficiently demonstrate to the Jews that our Saviour, who did and suffered so much, is the true Messias; but by our lives we recall our arguments, and strengthen their wilful opposition. For there was certainly a promise, that when Christ should come," the wolf should dwell with the lamb, and the leopard should lie down with the kid, and the calf and the young lion and the fatling together, and a little child should lead them;" (Isa. xi. 6.) that is, there should be so much love, unanimity, and brotherly kindness in the kingdom of Christ, that all ferity and inhumanity being laid aside, the most different natures and inclinations should come to the sweetest harmony and agreement. Whereas if we look upon ourselves, we must confess there was never more bitterness of spirit, more rancour of malice, more heat of contention, more manifest symptoms of envy, hatred, and all uncharitableness, than in those which make profession of the Christian faith. It was infallibly foretold, that "when the Law should go forth out of Zion, and the word of the Lord from Jerusalem, they should beat their swords into ploughshares, and their spears into pruning-hooks: nation should not lift up sword against nation, neither should they learn war any more:" (Isa. ii. 3, 4.) whereas there is no other art so much studied, so much applauded, so violently asserted, not only as lawful, but as necessary. Look upon the face of Christendom, divided into several kingdoms and principalities what are all these but so many public enemies, either exercising or designing war? The Church was not more famous, or did more increase by the first blood, which was shed in the primitive times through the external violence of ten persecutions, than now it is infamous, and declines through constant violence, fraud, and rapine, through public engagements of the greatest empires in arms, through civil and intestine wars, and, lest any way of shedding Christian blood should be unassayed, even by massacres. It was likewise prophesied of the days of the Messias, that all idolatry should totally cease, that all false teachers should be cut off, and unclean spirits restrained. (Zech. xiii. 2.) And can we think that the Jews, who really abhor the thoughts of worshipping an image, can ever be persuaded there is no idolatry committed in the Christian church? Or can we excuse ourselves in the least degree from the plague of the locusts of Egypt, the false teachers? Can so many schisms and sects arise and spread, can so many heresies be acknowledged and countenanced, without false prophets and unclean spirits? If then we would return to the bond of true Christian love and charity, if we would appear true lovers of peace and tranquillity, if we would truly hate the abominations of idolatry, false doctrine, and heresy, let us often remember what we ever profess in our CREED, that Jesus is the Christ, that the kingdom of the Messias cannot consist with these impieties. Thirdly: The necessity of this belief appeareth, in respect of those offices which belong to Jesus, as he is the Christ. We must look upon him as upon the prophet anointed by God to preach the Gospel, that we may be incited to hear and embrace his doctrine. Though Moses and Elias be together with him in the mount, yet the voice from heaven speaketh of none but Jesus, "Hear ye him." (Matt. xvii. 5.) He is that Wisdom, "the delight of God," crying in the Proverbs, "Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors." (Prov. viii. 30. 34.) "There is one thing needful, (saith our Saviour,) and Mary chose that good part, who sat at Jesus' feet, and heard his word." (Luke x. 42. 39.) Which devout posture teacheth us, as a willingness to hear, so a readiness to obey; and the proper effect, which the belief of this prophetical office worketh in us, is our obedience of faith. We must farther consider M him as our high-priest, that we may thereby add confidence to that obedience. For we have "boldness to enter into the holiest by the blood of Jesus; yea, having a high-priest over the house of God, we may draw near with a true heart, in full assurance of faith." (Heb. x. 19. 21, 22.) And as this breedeth an adherence and assurance in us, so it requireth a resignation of us. For if Christ have redeemed us, we are his; if he died for us, it was that we should live to him: if we be "bought with a price," we are no longer our own; but we must "glorify God in our body, and in our spirits, which are God's." (1 Cor. vi. 20.) Again, an apprehension of him as a King, is necessary for the performance of our true and entire allegiance to him. "Send the Lamb to the Ruler of the earth," (Isa. xvi. 1.) do him homage, acknowledge him your King, shew yourselves faithful and obedient subjects. We can pretend, and he hath required, no less. As soon as he let the apostles understand, that "all power was given unto him in heaven and in earth," he charged them to "teach all nations, to observe all things whatsoever he commanded them." (Matt. xxviii. 18. 20.) Can we imagine he should so strictly enjoin subjection to "higher powers," (Rom xiii. 1.) the highest of whom are here below, and that he doth not expect exact obedience to him who is exalted "far above all principalities and powers, and is set down at the right hand of God?" (Eph. i. 21. 20.) It is observable, that in the description of the coming of the Son of man, it is said, "the King shall say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you :" (Matt. xxv. 34.) which title as it secures hope, in respect of his power; as it magnifies our reward, by the excellency of our inheritance; so also it teacheth us the indispensable condition of obedience. Fourthly, The belief of Jesus the Christ, is necessary to instruct us what it is to be a Christian, and how far we stand obliged by owning that name. Those who did first embrace the faith, were styled 'disciples,'* (as when the “number of * For when our Saviour gave that command to his apostles, Πορευθέν τες οὖν μαθητεύσατε πάντα τὰ ἔθνη, Go make all nations disciples, they which delivered the Gospel, were μαθητεύοντες, they which were taught it and received it, were at that time μαθητευθέντες, and after by a name habitual, μaonrai, translated by Tertullian discentes, ordinarily di scipuli. Manrns ovv korìv, is μaváνομεν παρ' αὐτοῦ τοῦ Κυρίου, πᾶς ὁ τῷ Κυρίῳ προσερχόμενος, ὥστε ἀκολουθεῖν αὐτῷ, τουτέστιν, ἀκούειν τῶν λόγων αὐτοῦ, πιστεύειν τε καὶ πείθεσθαι αὐτῷ ὡς δεσπότῃ, καὶ βασιλεῖ, καὶ ἰατρῷ, καὶ διδασκάλῳ ἀληθείας, ἐπ ̓ ἐλπίδι ζωῆς aiwvíov. S. Basil. de Baptism. 1. i. §. 2. Thus then, in the language of the Scriptures, μαθητεύειν τινὰ, is to make a disciple; as, μαθητεύσαντες ἱκανοὺς, Acts xiv. 21. μadηtεvεv rivì, to be a disciple; as, Joseph of Arimathea, ἐμαθήτευσε τῷ Ἰησοῦ, Matt. xxvii. 57. Μαθητευθῆναι the same; as, γραμματ τεὺς μαθητευθεὶς εἰς τὴν βασιλείαν τῶν oupavov, Matt. xiii. 52. Thus μaonrevvai ry Kupiw, is often used by St. Basil de Baptismate, whose title is: "Οτι δεῖ πρῶτον μαθητευθῆναι τῷ Κυρίῳ, καὶ τότε καταξιωθῆναι τοῦ ἁγίου βαπτίσματος" according to our 'Saviour's method. Hence those which were first converted to the faith, were called μαθηταί, as the disciples of Christ their doctor and master. the disciples were multiplied," Acts vi. 1. 7.) or 'believers,' (Acts v. 14. 1 Tim. iv. 12.) or brethren,' (Acts and Epistles, often) or men of the church,'* or callers upon the name of Christ,' (Acts ix. 21.) or men of the way;'t or by their enemies, Nazarenes,' (Acts xxiv. 5.) and Galileans.' (Acts ii. 7.) But in a short time they gained a name derived from their Saviour, though not from that name of his which signifieth salvation; for, from Christ, they were called 'Christians.' A title so honourable, and of such concernment, that St. Luke hath thought fit to mention the city in which that name was first heard." And the disciples were called Christians first at Antioch," (Acts xi. 26.) as the Scriptures assure us; so * Οἱ ἀπὸ τῆς ἐκκλησίας, as when Herod stretched forth his hand, κακῶς oai Tivas TŴv ȧTò τñç έKÊλŋolas, to mischief some of those which were of the Church. δὰν ἀπέστρεψεν ἡμᾶς ἀπὸ εἰδώλων, καὶ ὑπέδειξεν ἡμῖν τὴν ὁδὸν, and in that description of the Gallican persecution: "Εμειναν δὲ ἔξω οἱ μηδὲ ἴχνος πώποτε πίστεως, μηδὲ αἴσθησιν ἐνδύματος νυμφικοῦ, μηδὲ ἔννοιαν φόβου Θεοῦ σχόν τες, ἀλλὰ καὶ διὰ τῆς ἀναστροφῆς αὐτῶν βλασφημοῦντες τὴν ὁδόν. Euseb. Hist. 1. v. c. 1. p. 208. + As when Saul went down to Damascus with a commission: ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἱερουoaλnu, Acts ix. 2. we translate it, any St. Luke noteth the place, but of this way, when there was no way neither the time when, nor person by mentioned to which the pronoun this whom this name was given. Tertulshould have relation; nor is ǹ odòg in lian seems to make it as ancient as the Greek any more than the way. the reign of Tiberius: • Tiberius So when St. Paul went to the Syna- ergo, cujus tempore nomen Christiagogue at Corinth, divers were har- num in seculum introivit.' Apol. c. 5. dened and believed not, kakoλoyouvres But I conceive indeed, he speaks not Týv òðòv ¿vúπlov toũ πλýdovs, Acts of the name, but of the religion; for xix. 9. here we translate it, spake evil so he may well be thought to expound of that way; but Beza has left his himself, saying soon after: Census Articulus pronominis vice fungitur, istius disciplinæ, ut jam edidimus, a which he had from Erasmus, and hath Tiberio est. c. 7. However, the name otherwise supplied it, male loquentes of Christian is not so ancient as Tide via Dei: and the old translation, berius, nor, as I think, as Caius. Some which in the former had hujus viæ, in ancient author in Suidas assures us, this hath simply maledicentes viæ: and that it was first named in the reign certainly dog is nothing but the of Claudius, when St. Peter had orway. Again, at Ephesus, tyEvETO de dained Euodius bishop of Antioch. κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ Ιστέον δὲ ὅτι ἐπὶ Κλαυδίου βασιλέως ὀλίγος περὶ τῆς ὁδοῦ, Acts xix. 23. de Ρώμης, Πέτρου τοῦ ἀποστόλου χειροτουία, V. Transl. Beza again ob viam νήσαντος Εὐόδιον, μετωνομάσθησαν οἱ Dei, but it is nothing but the way. πάλαι λεγόμενοι Ναζαραῖοι καὶ ΓαλιThus Felix put off St. Paul, ἀκριβέ- λαῖοι, Χριστιανοί. Suid. in Ναζαραῖος And Johannes στερον εἰδὼς τὰ περὶ τῆς ὁδοῦ, till he had and in Χριστιανοί. a more exact knowledge of the way; V. Antiochenus confirms not only the Translat. de via hac; Beza, ad sectam time, but tells us that Euodius the istam. Whereas then the phrase is bishop was the author of the name: so simply and so frequently the same, Καὶ ἐπὶ αὐτοῦ (Κλαυδίου) Χριστιανοὶ it can be nothing else but the word ὠνομάσθησαν, τοῦ αὐτοῦ ἐπισκόπου Εὐοthen in use to signify the religion δίου προσομιλήσαντος αὐτοῖς καὶ ἐπιwhich the Christians professed. And θήσαντος αὐτοῖς τὸ ὄνομα τοῦτο πρώην so some also of the ancients seem to γὰρ Ναζαραῖοι καὶ Γαλιλαῖοι ἐκαλοῦντο have spoken, as appears by the lan- oi Xpioriavoi. Thus the name Chrisguage of the Melchizedecians: Xpu- tian was first brought into use at στὸς ἐξελέγη, ἵνα ἡμᾶς καλέσῃ ἐκ πολλῶν Antioch, by Euodius the bishop of ὁδῶν εἰς μίαν ταύτην τὴν γνῶσιν, ἐπει- the place, and bath ever since been |