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 actually 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 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 a 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 whosoever 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 show 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 pro

fess 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 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 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 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,'t or callers upon the name of Christ,' (Acts ix. 21.) or 'men of the way;' 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;

For when our Saviour gave that command to his apostles, Πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, Go make all nations disciples, they which delivered the Gospel, were ManTeores, they which were taught it and received it, were at that time MaTEUSITES, and after by a name habitual, anral, translated by Tertullian discentes, ordinarily discipuli. Μαθητὴς οὖν ἐστὶν, ὡς μανθάνομεν παρ' αὐτοῦ τοῦ Κυρίου, πᾶς ὁ τῷ Κυρίῳ προσερχόμενος, ὥστε ἀκολουθεῖν αὐτῷ, τουτέστιν, ἀκούειν τῶν λόγων αὐτοῦ, πιστεύειν τε καὶ πείθεσθαι αὐτῶ ὡς δεσπότῃ, καὶ βασιλεῖ, καὶ ἰατρῷ, καὶ δια δασκάλῳ ἀληθείας, ἐπ ̓ ἐλπίδι ζωῆς αἰωνίου. S. Basil. de Baptism. I. i. §. 2. Thus then, in the language of the Scriptures, padrTesa Tià, is to make a disciple; as, μanτεύσαντες ἱκανούς, Acts xiv. 21. μαθητεύειν Tl, to be a disciple; as, Joseph of Arimathea, iubire T 'Indo, Matt. xxvii. 57. Μαθητευθῆναι the same ; as, γραμματεὺς μαθητευθεὶς εἰς τὴν βασιλείαν τῶν οὐρανῶν, Matt. xiii. 52. Thus Manteudñvai Tậ Kupi, is often used by St. Basil de Baptismate, whose title is: "Ori del πρāтov μaθητευθῆναι 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 anal, as the disciples of Christ their doctor and master.

† Οἱ ἀπὸ τῆς ἐκκλησίας, as when Herod stretched forth his hand, κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας, to mischief some of those which were of the Church.

As when Saul went down to Damascus with a commission : ὅπως ἐάν τινας εὕρη τῆς ὁδοῦ ὄντας ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἱερουσαλὴμ, Acts ix. 2. we translate it, any of this way, when there was no way mentioned to which the pronoun this should have relation;

nor is

in the Greek any more than the way. So when St. Paul went to the Synagogue at Corinth, divers were hardened and believed not, κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, Acts xix. 9. here we translate it, spake evil of that way; but Beza has left his Articulus pronominis vice fungitur, which he had from Erasmus, and hath otherwise supplied it, male loquentes de via Dei: and the old translation, which in the former had hujus via, in this hath simply maledicentes via: and certainly dog is nothing but the way. Again, at Ephesus, ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ód, Acts xix. 23. de via, V. Transl. Beza again ob viam Dei, but it is nothing but the way. Thus Felix put off St. Paul, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ, till he had a more exact knowledge of the way, V. Translat de via hæc; Beza, ad sectam istam. Whereas then the phrase is so simply and so frequently the same, it can be nothing else but the word then in use to signify the religion which the Christians professed. And so some also of the ancients seem to have spoken, as appears by the language of the Melchizedecians : Χριστὸς ἐξελέγη, ἵνα ἡμᾶς καλέσῃ ἐκ πολλῶν ὁδῶν εἰς μίαν ταύτην τὴν γνῶσιν, ἐπειδὰν ἀπέστρεψεν ἡμᾶς ἀπὸ εἰδώλων, καὶ ὑπέδειξεν ἡμῖν τὴν ὁδὸν, and in that description of the Gallican persecution: "Eevav dε tkw of μηδὲ ἴχνος πώποτε πίστεως, μηδὲ αἴσθησιν ἐνδύματος νυμφικοῦ, μηδὲ ἔννοιαν φόβου Θεοῦ σχόντες, ἀλλὰ καὶ διὰ τῆς ἀναστροφῆς αὐτῶν βλασφημοῦντες τὴν ὁδόν. Euseb. Hist. l. v. c. 1. p. 208.

§ St. Luke noteth the place, but neither the time when, nor person by whom this name was given. Tertullian seems to make it as ancient as the reign of Tiberius: Tiberius ergo, cujus tempore no

named by Euodius the bishop of that place, as ecclesiastical history informs us. A name no sooner invented, but embraced by all believers, as bearing the most proper signification of their profession, and relation to the Author and Master whom they served. In which the primitive Christians so much delighted, that before the face of their enemies they would acknowledge no other title but that, though hated, reviled, tormented, martyred for it.* Nor is this name of greater honour to us, than obligation. There are two parts of the seal of the foundation of God, and one of them is this, "Let every one that nameth the name of Christ depart from iniquity." (2 Tim. ii. 19.) It was a common answer of the ancient martyrs, I am a Christian, and with us no evil is done.' The very name was thought to speak something of emendation; and whosoever put it on, became the better man. Except such reformation accompany our profession, there is no advantage in the appellation;§ nor can we be ho

men Christianum in seculum introivit.' Apol. c. 5. But I conceive indeed, he speaks not of the name, but of the religion; for so he may well be thought to expound himself, saying soon after: Census istius disciplinæ, ut jam edidimus, a Tiberio est.' c. 7. However, the name of Christian is not so ancient as Tiberius, nor, as I think, as Caius. Some ancient author in Suidas assures us, that it was first named in the reign of Claudius, when St. Peter had ordained Euodius bishop of Antioch. Ιστέον δὲ ὅτι ἐπὶ Κλαυδίου βασι λέως Ρώμης, Πέτρου τοῦ ἀποστόλου χειροτο νήσαντος Εὐόδιον, μετωνομάσθησαν οἱ πάλαι λεγόμενοι Ναζαραῖοι καὶ Γαλιλαῖοι, Χριστιανοί. Suid. in Ναζαραῖος and in Χριστιανοί. And Johannes Antiochenus confirms not only the time, but tells us that Euodius the bishop was the author of the name: Καὶ ἐπὶ αὐτοῦ (Κλαυδίου) Χριστιανοὶ ὠνομά σθησαν, τοῦ αὐτοῦ ἐπισκόπου Εὐοδίου προσομιλήσαντος αὐτοῖς καὶ ἐπιθήσαντος αὐτοῖς τὸ ὄνομα τοῦτοῦ πρώην γὰρ Ναζαραῖοι καὶ Γαλι λαῖοι ἐκαλοῦντο οἱ Χριστιανοί. Thus the name Christian was first brought into use at Antioch, by Euodius the bishop of the place, and hath ever since been continued as the most proper appellation which could be given unto our profession, being derived from "the Author and finisher of our faith." 'At nunc secta orditur in nomine utique sui auctoris. Quid novi, si aliqua disciplina de magistro cognomentum sectatoribus suis inducit? Nonne philosophi de auctoribus suis nuncupantur Platonici, Epicurei, Pythagorici? Etiam a locis conventiculorum et stationum suarum Stoici, Academici? Nonne Medici ab Erasistrato, et Grammatici ab Aristarcho, coqui etiam ab Apicio? Neque

tamen quenquam offendit professio nominis cum institutione transmissi ab institutore.' Tertull. Apol. c. 3.

As we read of Sanctus, a deacon at Vienna, in a hot persecution of the French Church, who being in the midst of tortures, was troubled with several questions, which the Gentiles usually then asked, to try if they could extort any confession of any wicked actions practised secretly by the Christians; yet would not give any other answer to any question, than that he was a Christian. Tra παραστάσει ἀντιπαρετάξατο αὐτοῖς, ὥστε μήτε τὸ ἴδιον κατειπεῖν ὄνομα, μήτε ἔθνους, μήτε πόλεως ὅθεν ἦν, μήτε εἰ δοῦλος ἡ ἐλεύθερος εἴη· ἀλλὰ πρὸς πάντα τὰ ἐπερωτώμενα ἀπε κρίνατο τῇ ̔Ρωμαϊκή φωνή, Χριστιανός είμι. τοῦτο καὶ ἀντὶ ὀνόματος, καὶ ἀντὶ πόλεως, καὶ ἀντὶ γένους, καὶ ἀντὶ παντὸς ἐπαλλήλως ὡμε· λoys. Euseb. Hist. Eccl. l. v. cap. 1. The same doth St. Chrysostom testify of St. Lucian: Ποίας εἴ πατρίδος; Χριστιανός είμι, φησί. Τί ἔχεις ἐπιτήδευμα; Χριστιανός είμι. Τίνας προγόνους ; ὁ δὲ πρὸς ἅπαντα ἔλεγεν, ὅτι Χριστιανός εἰμι. Orat. 75.

+ So Blandina in the French persecution : "Ην αὐτῆς ἀνάληψις καὶ ἀνάπαυσις καὶ ἀναλγησία τῶν συμβαινόντων, τὸ λέγειν ὅτι Χριστιανή εἰμι, καὶ παρ' ἡμῖν οὐδὲν φαῦλον yivera. Euseb. Hist. Eccl. 1. v. c. 1.

Alii quos ante hoc nomen vagos, viles, improbos noverant, ex ipso denotant quod laudant, cæcitate odii in suffragium impingunt. Quæ mulier! quam lasciva! quam festiva! qui juvenis ! quam lascivas! quam amasius! facti sunt Christiani: ita nomen emendationis imputatur.' Tertull. Apol. c. 3.

Totum in id revolvitur, ut qui Christiani nominis opus non agit, Chris