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NOTES.

NOTES TO DISCOURSE I.

NOTE I FAGE 32.

Authenticity of the text, from Matt. xxviii. 18, 19, 20.

THE Unitarian editors of the improved version of the New Testament admit this authenticity: "Some," say they, "have called in question the genuineness of this text, but without sufficient authority." Who the some alluded to here are, I cannot guess; much less can I see the slightest authority to raise any such question; at least, no trace of such an authority is found in Newcome, Wetstein, or Griesbach. The particle v or vvv i. e. the word therefore, after "Go ye," in v. 19, is rejected by Griesbach from the authority of his MS. but not a single MS. or version is referred to, as varying in any other word of this important passage. I conclude, that no one has called into question the genuineness of this text; or if any one has been rash enough to do so, it was without any authority.

I would here, once for all, remark, that in these discourses, I have forborne using any text which Griesbach has pronounced not to be genuine. I have done this, not at all from my agreeing with his decisions on these texts, but because I wished to simplify the controversy, and from my clear conviction, that the doctrine of the Trinity can be established fully by scriptural proofs, independently of these texts.

If, however, the student wishes to see the controverted texts very learnedly defended, I would refer him to Dr. Hales's Second Volume on "Faith in the Holy Trinity, the Doctrine of the Gospel."-Letters 8, 9, 10, 11, and 12. And that Griesbach's supposed corrections of the sacred text are not of any serious account, as affecting the controversy between the Socinians and Trinitarians, vide the Rev. Edward Nares's "Remarks on the Unitarian Improved Version;" Introduction, from p. 15 to the end. 1st Ed. London, 1810.

NOTE II.-PAGE 32.

Rite of Triple Immersion at Baptism.

On this subject the Bishop of Lincoln, in his learned and able work on the Thirtynine Articles-on Article I. observes: "The argument, from the form of baptism, will derive great strength from the practice of the early ages, and from the observations which we meet with in several of the ancient fathers relative to it. We learn, from Ambrose,' that persons, at the time of their baptism, declared their belief in the three persons of the Holy Trinity, and that they were dipped in the water three times. In his Treatise upon the Sacraments, he says, Thou wast asked at thy baptism, Dost thou believe in God the Father Almighty?' and thou didst reply, I believe,' and then thou wast dipped: a second time thou wast asked, Dost thou believe in Jesus Christ the Lord?' thou didst answer again, I believe,' and thou wast dipped:

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1 De Sacram, Lib. II. Cap. 7.

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a third time the question was repeated, Dost thou believe in the Holy Ghost?' and the answer was, I believe:' then thou wast dipped a third time." It is to be noticed, that the belief here expressed separately in the three persons of the Trinity, is precisely the same in all. Tertullian, Basil, and Jerome, all mention this practice of triple immersion, as being derived from apostolical tradition; and Jerome expressly says, “We are thrice dipped in the water, that the mystery of the Trinity may appear to be but one; we are not baptized in the names of the Father, Son, and Holy Ghost, but in one name, which is God's; and therefore, though we be thrice put under the water, to represent the mystery of the Trinity, yet it is reputed but one baptism." Who," says Didymus,* ,"will not hence conclude the equality of the sacred Trinity, seeing there is but one faith in the Father, Son, and Holy Ghost, as baptism is ministered in the name of all three?" Cyprian, after reciting the form of baptism prescribed by our Saviour, says, "He intimates a Trinity, by the sacrament of which the nations should be baptized." And again, "Christ himself orders the nations to be baptized in the full and united Trinity."

To establish more fully the importance of this form of baptism, in proving the doctrine of the Trinity, I would refer to Bishop Bull, in his Judicium Ecclesia Catholica, 3ium primorum Seculorum de Necessitate credendi quod Dominus Noster Jesus Christus sit verus Deus. In the fourth chapter of this most learned and convincing work, which treats of the creeds of the primitive church, he observes, that his antagonist Episcopius admitted, that the most ancient creed used in the first form of baptism, from the very times of the apostles, was this" I believe in God the Father, the Son, and the Holy Ghost;" according to the form prescribed by Jesus himself. Episcopius, it is true, wished to weaken the force of the inference from this form, but the bishop in answer remarks, that in this creed, brief as it was, "the true divinity of the Son and the Holy Spirit is so distinctly asserted, that in so short a form of words, it was scarcely possible it could be more clearly expressed; for first, it is plain, that in this form, I believe in God the Father, the Son, and the Holy Spirit,' the word GOD is referred in common to the Father, the Son, and the Holy Spirit, which is still more evident in the Greek form πιστεύω εις τον θέση, τον πατέρα, τον υιον και το αγιον πνέυμα.” And thus, most certainly, the ancients understood this brief confession. Thus Tertullian, expounding the common faith of Christians, with respect to the Father, Son, and Holy Spirit, affirms, The Father is God, and the Son is God, and the Holy Spirit is God, and each is God.' Cyprian also, in his epistle to Jubajanus, thus argues against the baptism of heretics: If one can be baptized by heretics, he can obtain the remission of sins; if the remission of sins, he is sanctified, and become a temple of God. I ask, of what God? if of the Creator, it cannot be, for he has not believed on him: if of Christ, how can he be the temple of Christ, who denies that Christ is God? if of the Holy Spirit, since the three are one, how can the Holy Spirit be propitious to him, who is the enemy either of the Father or the Son?' The attentive reader will here also observe," adds the bishop, "that Cyprian most expressly teaches, that belief of the real Godhead of our Lord Christ was altogether necessary to salvation, for he expressly declares, that 'he cannot become the temple of God;' which is the same thing as to say, he cannot be saved, who denies that Christ is God. And to me," continues this judicious prelate, "it appears, that in these few words, I believe in God the Father, the Son, and the Holy Ghost,' this great truth, even that the Son and Holy Spirit are one God with the Father, is more clearly expressed than in some more full creeds, which were afterwards introduced, in which other additions to the words, I believe in God the Father,' and also after the mention of the Son, without repeating the word of God in the clauses concerning the Son, and the Holy Spirit, it might seem, and did seem to some, that the title God belonged to the Father alone, plainly contrary to the intention and opinion of those who formed these more enlarged creeds. Secondly, in this form, the Son, as well as the Holy Spirit, is united with the Father as partners of his dominion, and sharers of that faith, honour, worship, and obedience, which the person to be baptized vows and promises,

1 Hieronym. cont. Luc. Cap. 4, Lib. II. in Ephes. 3 Cyprian. ad Jubajanum.

2 De Spir. Sanct. Lib. II. inter Op. Hieronym.

4 Advers. Prax. Cap. 13.

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and which he who believes can belong to a mere man, or to any creature, must be conceived totally ignorant of what it is which constitutes the horrible guilt of idolatry. The learned bishop proceeds to confirm his opinion by various arguments: he quotes the remarkable testimony of Lucian, who, in derision, introduces a Christian doctor or catechist, instructing the catechumen. Amongst other things, in the mystery of the Holy Trinity, the catechumen asks, By whom then shall I swear?' Trypho answers, By God, the supreme Ruler, great universal, celestial, the Son of the Father, the Spirit proceeding from the Father, one of three, three of one; these you are to receive as Jove, him you are to acknowledge as God.' By this," says the bishop, "we may conclude, that the converts from heathenism to the church of Christ, at that day, were strictly bound, in place of Jove and the other false divinities whom they had worshipped, to devote and consecrate themselves wholly to the faith, worship and obedience of the triune God: God the Father, Son, and Holy Spirit,' as their only God." Thus far Bishop Bull on this important text.

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I beg of the learned reader to compare the translation I have here given, with the original, in the Works of Bishop Bull; in Latin Folio, Grabe's Ed. London, 1721-pages 308-9.

The curious student will, on this subject, be highly gratified, by perusing (see below) the creeds of Irenæus, a father of the Greek church, and Tertullian, a father of the Latin church, both of whom lived in the second century; also the creed of the ancient Oriental church, clearly in use before the Council of Nice, or the contest that arose between the Latin and Greek church, with respect to the procession of the Holy Spirit from the Son. In all of them he will see the doctrine of the Holy Trinity expressed, with a variety of phrase indeed, but perfect harmony of sense.Vide Bulli Opera, p. 309, 310, 311, 324.

AN EXPOSITION OF THE CATHOLIC FAITH, TAKEN FROM IRENÆUS, ADV. HER. LIB. I. CAP. 2.

The church, which was planted all over the world unto the ends of the earth, received, both from the apostles and their disciples, that faith which teaches us to believe in one God, the Father Almighty, who made heaven and earth, the sea, and all things that are therein; and in one Jesus Christ the Son of God, who was incarnate for our salvation; and in the Holy Ghost, who foretold by the prophets, what God had ordained, and the coming of his dearly beloved Son, Jesus Christ our Lord; his being born of the Virgin Mary, his passion and resurrection from the dead, and, his ascension into heaven in the flesh; and his coming again from heaven in the glory of the Father, to take cognizance of all things that are past, and to raise the whole race of mankind from the dead; that to Christ Jesus, who is our Lord and our God, our Saviour and our King, according to the will of the invisible Father, every knee may bow, of things in heaven, and things in earth, and things under the earth; and that every tongue may confess to him, and that he may administer true judgment unto all; that the workers of wickedness, both the angels that sinned and became apostates, and impious, unjust, unrighteous, and blasphemous men, may be sent away by him into everlasting fire; but that all just and righteous men, and such as observe and keep his laws, and persevere in loving him, some from the beginning, and some from the time of their repentance, may receive from his hands life and perfection, and be surrounded with such honour and excellency as will not fade away.

Symbolum ex Irenæo Desumptum, Operum, pag. 48, contra Hæreses Caput, 10um, Editio Benedictina, Paris 1710.

Ημεν γαρ Εκκλησία, καιπερ καθ' ὅλης τῆς οικουμένης ἕως περατων τῆς γῆς διεσπαρμένη, παρὰ δὲ τῶν Αποςόλων, καὶ τῶν ἐκεινῶν μαθητῶν παραλαβοῦςα τ ̓ εἰς ἕνα Θεον Πατέρα παντοκράτορα, τὸν πεποιηκότα τὸν οὐρανὸν καὶ την γῆν, καὶ τὰς θαλασσας, καὶ πάντα τὰ ἐν αὐτοῖς, πίσιν· καὶ εἰς ἕνα Χρισὸν Ἰησοῦν, τὸν ὑιὸν τοῦ Θεοῦ, τὸν σαρκωθέντα ὑπὲρ τῆς ἡμετέρας σωτηρίας· καὶ εἰς Πνεῦμα ἄγιον, τὸ διὰ τῶν Προφητῶν κεκηρυχὸς τὰς οἰκονομίας, καὶ τὰς ἐλεύσεις, καὶ τὴν ἐκ Παρθένου γεννησιν, καὶ τὸ παθος, καὶ τὴν ἔγερσιν ἐκ νεκρῶν, VOL. III.

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καὶ τὴν ενσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν τοῦ ἡγαπημενού Χρισοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν, καὶ τὴν ἐκ τῶν οὐρανῶν ἐν τῇ δόξῃ τοῦ Πατρὸς παρουσίαν αυτοῦ, ἐπὶ το ανακεφαλαιω σασθαι τὰ πάντα, καὶ ἀναςῆσαι πᾶσαν σάρκα πάσης άνθρωπότητος, ἵνα Χρισῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, καὶ Θεῷ, καὶ σωτῆρι, καὶ βασιλεῖ, κατὰ τὴν εὐδοκίαν τοῦ Πατρὸς τοῦ αορατού, πάν γόνυ καμψῇ ἐπιουρανίων, καὶ επιγείων, καί καταχθονίων, καί πᾶσα γλωσσα ἐξομολογήσηται αυτῶ, καί κρίσιν δικαιαν ἐν τοῖς πᾶσι ποιήσηται, τὰ μὲν πνευ ματικὰ τῆς πονηρίας, καί ἀγγέλους παραβεβηκότας, καὶ ἐν ἀποσοσίᾳ γεγονότας. καὶ τοῦς ασεβεῖς, καὶ ἀδίκους, καὶ ἀνόμους, καὶ βλασφήμους τῶν ἀνθρώπων εἰς τὸ αἰώνιον πὺς πεμψῇ· τοῖς δὲ δικαίοις, καὶ ὁσίοις, καὶ τας ἐντολας αὐτοῦ τετηρηκόσι, καὶ ἐν τῇ ἀγάπῃ ἀυτοῦ δια μεμενηκοσι, τοῖς ἀπ αρχῆς, τοῖς δὲ ἐκ μετανοίας, ζωὴν χαρισάμενος, ἀφθαρσίαν δωρήσηται, καὶ δόξαν αἰωνίαν περιποιήση.

THE RULE OF FAITH.

From Tertullian de Præscript. Adv. Her. Cap. 13.

The rule of faith is that which teaches us to believe that there is no other God but one, and no other besides him who made the world, and produced all things by his Word, which he begot before all things; that this Word of his, which is called his Son, appeared in the style and title of God in various manners to the patriarchs, and is always mentioned as such in the writings of prophets: and at last, by the spirit and power of God the Father, was conceived by the Virgin Mary, was incarnate in her womb, and was born of her a man, in order to be Jesus Christ; that after that time he preached a new law, attended with a new promise of the kingdom of heaven; wrought miracles, was nailed to a cross, and rose again the third day; that he was taken up to heaven, and sat at the right hand of the Father; that he sent the power of the Holy Ghost to supply his absence, and to influence those that believe in him; that he shall come again with pomp and splendour, to receive the saints into the enjoyment of eternal life, and the heavenly promises, and to condemn the wicked to the everlasting fire; having for that purpose raised both parties from the dead, and restored to them their flesh or bodies.

! He adds, this rule, instituted as shall be proved, by Christ, is amongst us unquestioned, except when heretics introduce questions about it, which questions constitute heresies; and in his book against Praxeas, cap. 2, he declares ::-"We believe, indeed, in one God, but yet, that under this dispensation, (or, as we term it, œconomy,) there exists the Son and Word of one God himself, who proceeds from him, by whom all things were made, and without whom was not any thing made which was made; that he was incarnate by the Father in the Virgin, and born of her, and became Man and God, Son of Man, and Son of God, and was named Jesus Christ." And he adds, "this rule of faith descended to us from the beginning of the Gospel, even before all more ancient heresies, much more before Praxeas, who is of yesterday."

Regula Fidei ex Tertulliani Libro, de Præscriptione Hereticorum, Cap. xiii. Operum pag. 206, Editione Rigaltii Paris, 1765.

Regula est autem fidei; (ut jam hinc quid defendamus profiteamur,) illa scilicet qua creditur unum omnino Deum esse; nec alium præter mundi conditorem; qui universa de nihilo produxerit, per verbum suum primo omnium demissum: id verbum filium ejus appellatum, in nomine Dei varie visum a patriarchis, in prophetis semper auditum, postremo delatum ex spiritu Patris Dei et virtute, in Virginem Mariam, carnem factum in utero ejus, et ex eâ natum, egisse Jesum Christum; exinde prædicasse novam legem, et novam promissionem regni cœlorum virtutes fecisse: fixum cruci? tertiâ die resurrexisse: in cœlos ereptum sedisse ad dextram Patris; misisse vicariam vim Spiritus sancti, qui credentes agat: venturum cum claritate, ad sumendos sanctos in vitæ æternæ et promissorum cœlestium fructum, et ad profanos adjudicandos igni perpetuo, facta utriusque partis resuscitatione, cum carnis restitutione.

Hæc regula à Christo, ut probabitur, instituta, nullas habet apud nos quæstiones, nisi quas hæreses inferunt, et quæ hereticos faciunt.

In Libro adversus Praxeam, Capite 2ndo. Operum pag. 501-Sic Loquitur.

Nos vero et semper, et nunc magis, ut instructiores per Paracletum deductorem scilicet omnis veritatis, unicum quidem Deum credimus, sub hac tamen dispensatione, quam œconomiam dicimus, ut unici Dei sit et filius sermo ipsius, qui ex ipso processerit, per quem omnia facta sunt, et sine quo factum est nihil. Hunc missum à Patre in Virginem, et ex ea natum Hominem et Deum, filium hominis, et filium Dei, et cognominatum Jesum Christum, hunc passum hunc mortuum et Sepultum Secundùm Scripturas, et resuscitatum à Patre, in cœlos resumptum, sedere ad dextram Patris, venturum judicare vivos et mortuos: qui exinde miserit, secundùm pro missionem suam, à Patre Spiritum sanctum Paracletum, sanctificatorem fidei eorum qui credunt in Patrem et Filium et Spiritum Sanctum.

Hanc regulam ab initio Evangelii decucurrisse, etiam ante priores quosque hæreticos, nedum ante Praxeam hesternum, probabit tam ipsa posteritas omnium hæreticoruin, quàm ipsa novellitas Praxeæ hesterni.

A still more important creed is that of the Church of Jerusalem. Cyril, Bishop of that Church, about the year 350, has in his six Catecheses, explained the parts or clauses of the creed of the Church of Jerusalem severally, which, all united, form the following confession of faith :- Vide Bishop Bull, p. 324.

"I believe in one God the Father, governor of all things, maker of heaven and earth, of all things visible and invisible; and in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, by whom all things were made, who became incarnate, and became man, and was crucified and buried, and arose from the dead the third day, and ascended into heaven, and sitteth at the right hand of the Father, and will come to judge the living and the dead, of whose kingdom there will be no end; and in one Holy Spirit, the Paraclete, who spoke by the prophets.

"And in the baptism of repentance for the remission of sins, and in one Catholic Church, and in the resurrection of the body, and in life everlasting."

Testimonium Episcopi Bulli de Regula Fidei ex Cyrillo, Operum p. 325, Editionis Joannis Ernesti Grabe, Londini, 1721.

Cujusmodi autem fuerit vetus Symbolum Ecclesiæ Hierosolymitanæ, quidque de personâ Jesu Christi Domini nostri credendum tradiderit, à nemine certiùs quàm à Cyrillo, qui circiter ann. Christi 350 ejus Ecclesiæ Episcopus creatus fuit, cognosci, poterit. Is autem dum adhuc Catechetes fuit, in Catechesibus suis 6 et seqq. Competentibus Symbolum Ecclesiæ Hierosolymitana per partes explicavit, quæ omnes conjunctæ hanc confessionem constituunt:

Πιςεύω εἰς ἕνα Θεὸν πατερα παν]οκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων· καὶ εἰς ἕνα κύριον Ιησοῦν Χρισον, τὸν υἱὸν τοῦ Θεοῦ μονογενῆ, τὸν ἐκ τοῦ πατρὸς γεννηθεντα πρὸ πάντων τῶν αἰώνων, Θεὸν ἀληθινὸν, δὲ οὗ τὰ πάν]α εγένετο· σαρκωθέντα, καὶ ἀνασάντα ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς, τοὺς οὐρανους, καὶ καθίσανία ἐκ δεξιῶν του πατρός· καὶ ερχόμενον κρῖναι ζῶνας καὶ νεκροὺς, ου τῆς βασιλείας οὐκ ἔςαι τέλος· καὶ εἰς τὸ ἅγιον πνεῦμα τὸ παράκλητον, τὸ λαλῆσαν διὰ τῶν προφητῶν· εἰς ἕν βάπισμα μετανόιας, εἰς μίαν καθολικὴν εκκλησίαν. καὶ εἰς σαρκὸς ἀνάςασιν· καὶ εἰς ζωὴν

ἀιώνιαν.

It is evident, says Bishop Bull, that this is not the Nicene Creed, and that it also wants the additions of the Constantinopolitan Creed, concerning the Holy Spirit, which last no one need be surprised at, who recollects that the Catecheses, whether of Cyril, or some other Bishop of the same see, were written long before the year 380, when the Synod of Constantinople was held; and there is strong evidence that they contain the Creed of the Church of Jerusalem. For the proofs of this I refer to the learned prelate.

For the further satisfaction of the reader, I shall here quote the creed which Dr: Buchanan found received by the Syrian Christians in Judea, and his reasons for

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