Chap. 2. Against this Rock , this Foundation of the Church , the Person of Christ , and the Faith of the Church concerning it , great opposition hath been made by the Gates of Hell . Not to mention the rage of the Pagan world endeavouring by all effects of violence and cruelty to cast the Church from this Foundation ; all the Heresies wherewith from the beginning , and for some centuries of years ensuing it was pestered , consisted in direct and immediate oppositions unto the eternal Truth concerning the Person of Christ . Some that are so esteemed indeed , never pretended unto any sobriety , but were meer effects of delirant Imaginations ; yet did even they also one way or other derive from an hatred unto the Person of Christ , and centred therein . Their beginning was early in the Church , even before the writing of the Gospel by John or his Revelations , and indeed before some of Paul's Epistles . And although their beginning was but small , and seemingly contemptible , yet being full of the poison of the Old Serpent , they diffused themselves in various shapes and forms , until there was nothing left of Christ , nothing that related unto him , not his Natures , Divine or Humane , not their Properties nor Actings , not his Person , nor the Union of his Natures therein , that was not opposed and assaulted by them . Especially so soon as the Gospel had subdued the Roman Empire unto Christ , and was owned by the Rulers of it , the whole world was for some Ages filled with uproars , confusion , and scandalous disorders about the Person of Christ , through the cursed oppositions made thereunto by the Gates of Hell . Neither had the Church any Rest from these conflicts for about five hundred years . But near that period of time , the Power of Truth and Religion begining universally to decay among the outward Professors of them , Satan took advantage to make that havock and destruction of the Church , by superstition , false worship , and profaneness of life , which he failed of in his attempt against the Person of Christ , or the Doctrine of Truth concerning it .

It would be a tedious work , and it may be not of much profit unto them who are utterly unacquainted with things so long past and gone , wherein they seem to have no concernment , to give a Specimen of the several Heresies whereby attempts were made against this Rock and Foundation of the Church ; unto those who have enquired into the Records of Antiquity , it would be altogether useless . For almost every page of them at first view presents the Readers with an account of some one or more of them . Yet do I esteem it useful that the very ordinary sort of Christians should at least in general be acquainted with what hath passed in this great contest about the Person of Christ from the begining . For there are two things relating thereunto , wherein their Faith is greatly concerned . For first , there is evidence given therein unto the Truth of those Praedictions of the Scripture wherein this fatal Apostacy from the Truth , and opposition unto the Lord Christ , are foretold : And secondly , an eminent Instance of his Power and Faithfulness in the disappointment and conquest of the Gates of Hell , in the management of this opposition . But they have been all reckoned up , and digested into methods of time and matter , by many Learned men of old , and of late , so that I shall not in this occasional Discourse , represent them unto the Reader again . Only I shall give a brief Account of the waies and means whereby they who retained the Profession of the Truth , contended for it unto a conquest over the pernicious Heresies wherewith it was opposed .

The Defence of the Truth from the beginning , was left in charge unto , and managed by the Guides and Rulers of the Church in their several capacities . And by the Scripture it was that they discharged their Duty , confirmed with Apostolical Tradition consonant thereunto . This was left in charge unto them by the great Apostle , Act. 20.28 , 29 , 31 , 31. 1 Tim . 6.13 , 14. 2 Tim . 2.1 , 2 , 15 , 23 , 24. chap. 4.1 , 2 , 3 , 4. And wherein any of them failed in this Duty , they were reproved by Christ himself , Rev. 2.14 , 15 , 20. Nor were private Believers in their places and capacities , either unable for this Duty , or exempt from it , but discharged themselves faithfully therein , according unto commandment given unto them , 1 Joh . 2.20 , 27. chap. 4.1 , 2 , 3. 2 Joh . 8.9 . All true Believers in their several stations , by mutual watchfulness , preaching or writing , according unto their calls and abilities , effectually used the outward means for the preservation and propagation of the Faith of the Church . And the same means are still sufficient unto the same ends , were they attended unto with conscience and diligence . The pretended Defence of Truth with Arts and Arms of another kind , hath been the bane of Religion , and lost the Peace of Christians beyond recovery . And it may be observed , that whilst this way alone for the preservation of the Truth was insisted on and pursued , that although innumerable Heresies arose one after another , and sometimes many together , yet they never made any great progress , nor arrived unto any such consistency , as to make a stated opposition unto the Truth , but the Errours themselves and their Authors were as vagrant Meteors , which appeared for a little while , and vanished away . Afterwards it was not so , when other waies and means for the suppression of Heresies were judged convenient and needful .

For in process of time , when the Power of the Roman Empire gave countenance and protection unto Christian Religion , another way was fixed on for this end , namely , the use of such Assemblies of Bishops and others as they called general Councels , armed with a mixt Power , partly Civil , and partly Ecclesiastical , with respect unto the Authority of the Emperours , and that Jurisdiction in the Church which began then to be first talked of . This way was begun in the Councel of Nice , wherein although there was a determination of the Doctrine concerning the Person of Christ then in agitation , and opposed , as unto his Divine Nature therein , according unto the Truth , yet sundry evils and inconveniences ensued thereon . For thenceforth the Faith of Christians began greatly to be resolved into the Authority of men , and as much , if not more weight to be laid on what was decreed by the Fathers there assembled , than on what was clearly taught in the Scriptures . Besides , being necessitated as they thought , to explain their conceptions of the Divine Nature of Christ , in words either not used in the Scripture , or whose signification unto that purpose was not determined therein , occasion was given unto endless contentions about them . The Graecians themselves could not for a long season agree among themselves whether {αβγδ} and {αβγδ} were of the same signification or no , both of them denoting essence and substance ; or whether they differed in their signification ; or if they did , wherein that difference lay . Athanasius at first affirmed them to be the same , Orat . 5. con . Arian . and Epist. ad African . Basil denied them so to be , or that they were used unto the same purpose , in the Councel of Nice , Epist. 78. The like difference immediately fell out between the Graecians and Latins , about Hypostasis and Persona . For the Latins rendred Hypostasis by Substantia , and Persona by {αβγδ} . Hereof Jerom complains in his Epistle to Damasus , that they required of him in the East to confess tres Hypostases , and he would only acknowledge tres Personas , Epist. 71. And Austin gives an account of the same difference , de Trinitate , lib . 5. cap . 8 , 9. Athanasius endeavoured the composing of this difference , and in a good measure effected it , as Gregory of Nazianzen affirms in his Oration concerning his praise . It was done by him in a Synod at Alexandria in the first year of Julians Raign . On this occasion many contests arose even among them who all pleaded their Adherence unto the Doctrine of the Councel of Nice . And as the subtle Arians made incredible advantage hereof at first , pretending that they opposed not the Deity of Christ , but only the expression of it by {αβγδ} ; so afterwards they countenanced themselves in coining words and terms to express their minds with , which utterly rejected it . Hence were their {αβγδ} , and the like names of blasphemy , about which the contests were fierce and endless . And there were yet farther evils that ensued hereon . For the curious and Serpentine wits of men , finding themselves by this means set at liberry to think and discourse of those Mysteries of the Blessed Trinity , and the Person of Christ , without much regard unto plain Divine Testimonies , in such waies wherein cunnning and sophistry did much bear sway , began to multiply such new , curious and false notions about them , especially about the latter , as caused new disturbances , and those of large extent and long continuance . For their suppression , Councels were called one on the neck of another , whereon commonly new occasions of differences did arise , and most of them managed with great scandal unto Christian Religion . For men began much to forego the Primitive waies of opposing Errours , and extinguishing Heresies , betaking themselves unto their Interest , the number of their Party , and prevalency with the present Emperors . And although it so fell out , as in that at Constantinople , the first at Ephesus , and that at Chalcedon , that the Truth for the substance of it did prevail , ( for in many others it happened quite otherwise ) yet did they alwaies give occasions unto new divisions , animosities , and even mutual hatreds , among the principal Leaders of the Christian People . And great contests there were among some of them who pretended to believe the same Truth , whether such or such a Councel should be received , that is plainly whether the Church should resolve its Faith into their Authority . The strifes of this nature about the first Ephesine Councel , and that at Chalcedon ; not to mention them wherein the Arians prevailed , take up a good part of the Ecclesiastical story of those daies . And it cannot be denied but that some of the principal Persons and Assemblies who adhered unto the Truth , did in the heat of opposition unto the Heresies of other men , fall into unjustifiable excess themselves .

We may take an Instance hereof with respect unto the Nestorian Heresie , condemned in the first Ephesian Councel , and afterwards in that at Chalcedon . Cyrillus of Alexandria , a man learned and vehement , designed by all means to be unto it , what his Predecessor Athanasius had been to the Arian . But he fell into such excesses in his undertakings , as gave great occasion unto farther tumults , For it is evident that he distinguisheth not between {αβγδ} , and {αβγδ} , and therefore affirms , that the Divine Word and Humanity had {αβγδ} , one nature only . So he doth plainly in Epist. ad Successum ; they are ignorant , saith he , {αβγδ} . Hence Eutyches the Archimandrite took occasion to run into a contrary extream , being a no less fierce enemy to Nestorius than Cyrillus was . For to oppose him who divided the Person of Christ into two ; he confounded his Natures into one , his delirant folly being confirmed by that goodly Assembly the second at Ephesus . Besides , it is confessed that Cyrillus through the vehemency of his spirit , hatred unto Nestorius , and following the conduct of hie own mind in nice and suble expressions of the great Mystery of the Person of Christ , did utter many things exceeding the bounds of sobriety prescribed unto us by the Apostle , Rom. 12.3 . if not those of Truth it self . Hence it is come to pass , that many Learned men begin to think and write that Cyrillus was in the wrong , and Nestorius by his means condemned undeservedly However it is certain to me , that the Doctrine condemned at Ephesus and Chalcedon as the Doctrine of Nestorius , was destructive of the true Person of Christ ; and that Cyril , though he missed it in sundry expressions , yet aimed at the declaration and confirmation of the Truth ; as he was long since vindicated by Theorianus , Dialog . con . Armenios .

However , such was the watchful care of Christ over the Church as unto the preservation of this sacred fundamental Truth , concerning his Divine Person , and the Union of his Natures therein , retaining their distinct Properties and Operations , that notwithstanding all the faction and disorder that were in those Primitive Councels , and scandalous contests of many of the members of them ; notwithstanding the determination contrary unto it in great and numerous Councels , the Faith of it was preserved entire in the hearts of all that truly believed , and triumphed over the Gates of Hell .

I have mentioned these few things which belong unto the Promise and Prediction of our blessed Saviour , Matth . 16.18 . the place insisted on , to shew that the Church without any disadvantage to the Truth , may be preserved without such general Assemblies , which in the following Ages proved the most pernicious Engines for the corruption of the Faith , Worship and Manners of it . Yea from the beginning they were so far from being the only way of preserving Truth , that it was almost constantly prejudiced by the Addition of their Authority unto the confirmation of it . Nor was there any one of them wherein the Mystery of Iniquity did not work unto the laying of some rubbish in the foundation of that fatal Apostacy , which afterwards openly ensued . The Lord Christ himself hath taken it upon him , to build his Church on this Rock of his Person , by true Faith of it and in it . He sends his Holy Spirit to bear testimony unto him , in all the blessed effects of his Power and Grace . He continueth his Word with the faithful Ministry of it , to reveal , declare , make known , and vindicate this sacred Truth unto the conviction of gainsayers . He keeps up that Faith in him , that Love unto him , in the hearts of all his Elect , as shall not be prevailed against . Wherefore although the oppositions unto this sacred Truth , this fundamental Article of the Church and Christian Religion , concerning his Divine Person , its constitution and use , as the Humane Nature conjoyned substantially unto it , and subsisteth in it , are in this last Age encreased ; although they are managed under so great a variety of forms , as that they are not reducible unto any Heads of Oder ; although they are promoted with more subtilty and specious pretences than in former Ages ; yet if we are not wanting unto our Duty , with the Aids of Grace proposed unto us , we shall finally triumph in this cause , and transmit this sacred Truth inviolate unto them that succeed us in the Profession of it .

Chap. 3. This Person of Christ , which is the foundation whereon the Church is built , whereunto all sorts of oppositions are endeavoured and designed , is the most ineffable effect of Divine Goodness and Wisdom , whereof we treat in the next place . But herein when I speak of the constitution of the Person of Christ , I intend not his Person absolutely as he is the Eternal Son of God . He was truly , really , compleatly a Divine Person from eternity , which is included in the notion of his being the Son , and so distinct from the Father , which is his compleat Personality . His being so was not a voluntary contrivance or effect of Divine Wisdom and Goodness , his eternal Generation being a necessary internal Act of the Divine Nature in the Person of the Father .

Of the eternal Generation of the Divine Person of the Son , the sober Writers of the Antient Church , did constantly affirm that it was firmly to be believed , but as unto the manner of it not to be enquired into . Scrutator Majestatis absorbetur a Gloria , was their Rule . And the curious Disputes of Alexander and Arius about it , gave occasion unto that many-headed Monster of the Arian Heresy which afterwards ensued . For when once men of subtle heads , and unsanctified hearts , gave up themselves to enquire into things infinitely above their understanding and capacity , being vainly puffed up in their fleshly minds , they fell into endless Divisions among themselves , agreeing only in an opposition unto the Truth . But those who contented themselves to be wise unto sobriety , repressed this impious boldness . To this purpose speaks Lactantius , lib . 4. de vera Sapient . Quomodo igitur procreavit ? Nec sciri a quoquam possunt nec narrari opera Divina ; sed tamen sacrae literae docent illum Dei filium , Dei esse sermonem . How therefore did the Father beget the Son ? These Divine Works can be known of none , declared by none . But the holy Writings teach wherein it is determined , that he is the Son of God , that he is the Word of God . And Ambrose de fide ad Gratianum . Quaero abs te , quando aut quomodo putes filium esse generaturum ? mihi enim impossibile est scire generationis secretum . Mens deficit , vox silet , non mea tantum sed & Angelorum ; supra potestates , supra Angelos , supra Cherubims , supra sensum , supra omnem sensum . — Tu quoque manum ori admove ; scrutari non licet superna mysteria . Licet scire quod natus sit , non licet discutere quomodo natus sit ; illud negare mihi non licet , hoc quaerere metus est . Nam si Paulus ea quae audivit , raptus in tertium coelum , ineffabilia dicit , quomodo nos exprimere possumus paternae generationis arcanum , quod nec sentire potuimus nec audire ? Quid te ista Quaestionum tormenta delectant ?

I enquire of you when and how the Son was begotten ? Imposstble it is to me to know the mystery of this Generation . My mind faileth , my voice is silent , and not only mine , but of the Angels ; It is above Principalities , above Angels , above the Cherubims , above the Seraphims , above all undorstanding . Lay thy hand on thy mouth ; it is not lawful to search into these heavenly mysteries . It is lawful to know that he was born ; that it is not lawful for me to deny ; this I am afraid to enquire into . For if Paul when he was taken into the third Heaven , affirms that the things which he heard could not be uttered ; how can we express the mystery of the Divine Generation , which we can neither apprehend nor hear . Why do such tormenting Questions delight thee ?

Ephraim Syrus wrote a Book to this purpose , against them who would search out the Nature of the Son of God . Among many other things to the same purpose are his words , cap . 2. Infaelix profecto , miser , atque impudentissimus est , qui scrutari cupit opificem suum . Millia millium , & centies millies millena millia Angelorum & Archangelorum , cum horrore glorificant , & trementes adorant ; & homines lutei , pleni peccatis , de divinitate intrepide disserunt ? Non illorum exhorrescit corpus , non contremescit animus ; sed securi & garruli , de Christo Dei filio , qui pro me indigno peccatore passus est , deque ipsius utraque generatione loquuntur ; nec saltem quod in luce caecutiunt , sentiunt . He is unhappy , miserable , and most impudent , who desires to examine or search out his Maker . Thousands of thousands , and hundreds of thousands of millions of Angels and Archangels , do glorifie him with dread , and adore him with trembling ; and shall dirty men full of sins , dispute of the Deity without fear ? Horrour doth not shake their bodies , their minds do not tremble , but being secure and prating , they speak of the Son of God , who suffered for me unworthy sumer , and of both his Nativities or Generations ; at least they are not sensible how blind they are in the Light . To the same purpose speaks Eusebius at large , Demon . Evan . lib . 5. cap . 2.

Leo well adds hereunto the consideration of his Incarnation , in those excellent words , Serm . 9. de Nativitat . Quia in Christo Jesu filio Dei , non solum ad Divinam essentiam , sed etiam ad humanam spectat naturam , quod dictum est per Prophetam ; Generationem ejus quis enarrabit ? Utramque enim substantiam in unam convenisse personam , nisi fides credat , sermo non explicat ; & ideo materia nunquam deficit Laudis ; quia nunquam sufficit copia Laudatoris . Gaudiamus igitur quod ad eloquendum tantum misericordiae sacramentum impares sumus ; & cum salutis nostrae altitudinem promere non valeamus , sentiamus nobis bonum esse quod vincimnr . Nemo enim ad cognitionem veritatis magis propinquat , quam qui intelligit , in rebus Divinis , etiamsi multum proficiat , semper sibi superesse quod quaerat . See also Fulg . lib . 2. ad Thrasimund .

But I speak of the Person of Christ as unto the Assumption of the substantial Adjunct of the Humane Nature , not to be a part , whereof his Person is composed , but as unto its subsistence therein by vertue of a substantial Union . Some of the Antients , I confess , speak freely of the Composition of the Person of Christ in and by the two Natures , the Divine and Humane . That the Son of God after his Incarnation had one Nature composed of the Deity and Humanity , was the Heresy of Apolinarius . Eutiches , the Monothelites , or Monophysites condemned by all . But that his most simple Divine Nature , and the Humane , composed properly of soul and body , did compose his one Person , or that it was composed of them , they constantly affirmed : {αβγδ} , saith Cyril of Alexandria . A Sanctis Patribus adunatione ex Divinitate & Humanitate Christus Dominus noster compositus praedicatur . Pet . Diacon . lib . de Incarnat . & Grat . Christi , ad Fulgentium . And the Union which they intended by this composition they called {αβγδ} , because it was of divers natures ; and {αβγδ} , an Union by Composition .

But because there neither was , nor can be any composition properly so called of the Divine and Humane Natures , and that the Son of God was a perfect Person before his Incarnation , wherein he remained what he was , and was made what he was not ; the expression hath been forsaken and avoided ; the Union being better expressed by the Assumption of a substantial Adjunct , or the Humane Nature into personal subsistence with the Son of God , as shall be afterwards explained . This they constantly admire as the most ineffable effect of Divine Wisdom and Grace ; {αβγδ} , saith Gregory Nazianzen , Orat . 12. in admiration of this mystery . Hereby God communicates all things unto us from his own glorious Fulness , the near approaches whereof we are not able to bear . So is it illustrated by Eusebius , Demonst . Evang . lib . 4. cap . 5 , &c. {αβγδ} . The sense of which words with some that follow in the same place is unto this purpose . By the beams of the Sun , Light , and Life , and Heat , unto the procreation , sustentation , refreshment and cherishing of all things are communicated . But if the Sun it self should come down unto the Earth , nothing could bear its heat and lustre ; our eyes would not be enlightened , but darkened by its glory , and all things be swallowed up and consumed by its greatness ; whereas through the beams of it every thing is enlightened and kindly refreshed . So is it with this eternal beam or brightness of the Fathers Glory . We cannot bear the immediate approach of the Divine Being , but through him as incarnate are all things communicated unto us , in a way suited unto our reception and comprehension .

So is it admired by Leo , Serm . 3. de Nativit . Natura Humana in Creatoris societatem assumpta est , non ut ille Habitator , & ille esset habitaculum ; sed ut naturae alterae sic misceretur altera , ut quamvis alia sit quae suscipitur , alia vero quae suscepit , in tantam tamen unitatem conveniret utriusque diversitas , & unus idemque sit filius , qui se , & secundum quod verus est homo , Patre dicit minorem , & secundum quod verus est Deus Patri se profitetur aequalem . Humane Nature is assumed into the society of the Creator , not that he should be the Inhabitant , and that the habitation ( that is , by an inhabitation in the effects of his Power and Grace , for otherwise the fulness of the Godhead dwelt in him bodily ) but that one Nature should be so mingled ( that is , conjoyned ) with the other ; that although that be of one kind which assumeth , and that of another which is assumed ; yet the diversity of them both should concur in such an Unity or Union , as that it is one and the same Son , who as he was a true man , said that he was less than the Father , or the Father was greater than he ; so as he was true God , professeth himself equal unto the Father . See also August . de fide , ad Pet . Diacon . cap . 17. Justinianus Imperator Epist. ad Hormisdam , Romae Episcop .

And the Mystery is well expressed by Maxentius , Biblioth . Patr . par . prima . Non confundimus naturarum diversitatem ; veruntamen Christum non ut tu asseris Deum factum , sed Deum factum Christum confitemur . Quia non cum pauper esset , dives factus est , sed cum dives esset , pauper factus est , ut nos divites faceret ; neque enim cum esset in forma servi , formam Dei accepit ; sed cum esset in forma Dei , formam servi accepit ; sumiliter etiam nec , cum esset caro , verbum est factum ; sed cum esset Verbum caro factum est . We do not confound the diversity of the Natures , howbeit we believe not what you affirm , that Christ was made God , but we believe that God was made Christ . For he was not made rich when he was poor ; but being rich , he was made poor , that he might make us rich . He did not take the form of God , when he was in the form of a servant ; but being in the form of God , he took on him the form of a servant . In like manner , he was not made the Word when he was flesh ; but being the Word , he was made flesh .