resigned into the hands of the Father, when all those ends for which it was imparted are accomplished: partly so proper to the union, or due unto the passion, of the human nature, that it must be coeval with it, that is, of eternal duration.

The third part of our explication is, the due consideration of the object of Christ's dominion, inquiring whose Lord he is, and how ours. To which purpose first observe the latitude, extent, or rather universality of his power, under which all things are comprehended, as subjected to it. For "he is Lord of all," (Acts x. 36.) saith St. Peter, of all things, and of all persons; and he must be so, who made all things as God, and to whom all power is given as man. To him then all things are subjected whose subjection employeth not a contradiction. "For he hath put all things under his feet: but when he saith all things are put under him, it is manifest that he is excepted which did put all things under him." (1 Cor. xv. 27.) God only then excepted, whose original dominion is repugnant to the least subjection, all things are subject unto Christ; whether they be things in heaven, or things on earth. In heaven he is far above all principalities and powers, and "all the angels of God worship him;" (Heb. i. 6.) on earth all nations are his inheritance, "and the uttermost parts of the earth are his possession." (Psal. ii. 8.) Thus Christ is cer tainly our Lord, because he is the Lord of all; and when all things were subjected to him, we were not excepted.

But in the midst of this universality of Christ's regal autho rity it will be farther necessary to find some propriety of dominion, by which he may be said to be peculiarly our Lord. It is true, he made us, and not we ourselves, we are the work of his hands; but the lowest of his creatures can speak as much. We are still preserved by his power, and as he made us, so doth he maintain us; but at the same time he feedeth the ravens and clotheth the lilies of the field. Wherefore be side his original right of creation, and his continued right of preservation, we shall find a more peculiar right of redemption, belonging properly to the sons of men. And in this redemption, though a single word, we shall find a double* title to a most just dominion, one of conquest, another of purchase.

For the right understanding of this double title involved in the word redemption, it will be necessary to take notice of the ways by which human dominion is acquired, and servitude introduced. 'Servi aut nascuntur, aut fiunt,' saith the Civilian, Inst. 1. i. tit. 3. but in Theology we say more, Servi et nascuntur, et fiunt.' Man is born the servant of God his maker, man is made the servant of his Redeemer. Two ways in general they observed by which they came to serve, who were not born slaves. Fiunt

We were first servants of the enemy of God; for him we obeyed, "and his servants we are to whom we obey: when Christ through death destroyed him that had the power of death, that is, the devil, and delivered us; he spoiled principalities and powers, and made a show of them openly, triumphing over them." (Rom. vi. 16. Heb. ii. 14. Col. ii. 15.) But contrary to the custom of triumphing conquerors, he did not sell, but buy us; because while he saved us, he died for us, and that death was the price by which he purchased us; even so this dying victor gave us life: upon the cross, as his triumphant chariot, he shed that precious blood which bought us, and thereby became our Lord by right of redemption, both as to conquest and to purchase.

Beside, he hath not only bought us, but provided for us; whatever we have, we receive from him as the master of the family; we hold of him all temporal and eternal blessings, which we enjoy in this, or hope for in another life. He is the "Prince of life," (Acts iii. 15.) and "by him we live;" (John vi. 57.) he is "the Lord of glory," (1 Cor. ii. 8.) and we are "called by his Gospel to the obtaining of the glory of our Lord." (2 Thess. ii. 14.) Wherefore he hath us under his dominion; and becomes our Lord by right of promotion.

Lastly, men were not anciently sold always by others, but sometimes by themselves; and whosoever of us truly believe in Christ, have given up our names unto him. In our baptismal vow we bind ourselves unto his service, "that henceforth we will not serve sin; but yield ourselves unto God, as those that are alive from the dead, and our members as instruments of righteousness unto God: that, as we have yielded our members servants to uncleanness, and to iniquity unto iniquity; even so we should yield our members servants to righteousness unto holiness." (Rom. vi. 6. 13. 19.) And thus the same dominion is acknowledged by compact, and confirmed by covenant; and so Christ becomes our Lord by right of obligation.

The necessity of believing and professing our faith in this part of the Article appeareth, first, in the discovery of our con

these two grounds: Ἐτύγχανον δὴ τοῖς Ρωμαίοις αἱ τῶν θεραπόντων κτήσεις κατὰ τοὺς δικαιοτάτους γινόμεναι τρόπους, ἡ γὰρ ὠνησάμενοι παρὰ τοῦ δημοσίου τοὺς ὑπὸ δόρυ πωλουμένους ἐκ τῶν λαφύρων, ἢ τοῦ στρατηγοῦ συγχωρήσαντος ἅμα ταῖς ἄλλαις ὠφελείαις καὶ δορυαλώτους τοῖς λαβοῦσιν ἔχειν, ἢ πριάμενοι παρ' ἑτέρων, κατὰ τοὺς αὐτοὺς τρόπους κυρίων γενομένων ἐκέκτηντο τοὺς δούλους. Hist. l. iv. p. 227. ed. Sylburg. Where it is also farther to be observed, that the same persons were made slaves by conquest, and possessed by purchase; by conquest to the city of Rome, by purchase to the Roman citizen. The general first took and saved them, and so made them his,

that is, reduced them to the will and power of the state from which he received his commission, and in whose name and for whose interest he fought. This state exposed their interest to sale, and so whatever right had been gained by the conquering sword, was devolved on the Roman citizen for a certain sum of money paid to the state to defray the charges of that war. Thus every lord or master of a slave so taken had full power over him, and possession of him, by right of purchase, unto which he was first made liable by conquest. And though not exactly in that manner, yet by that double right, is Christ become our Lord, and we his servants.

dition; for by this we know that we are not our own, neither our persons nor our actions. "Know ye not (saith St. Paul, 1 Cor. vi. 19, 20.) that ye are not your own? for ye are bought with a price." And ancient servitude, to which the Scriptures relate, put the servants wholly in the possession* of their master; so that their persons were as properly his as the rest of his goods. And if we be so in respect of Christ, then may we not live to ourselves but to him; for in this the difference of service and freedom doth properly consist:t we cannot do our own wills, but the will of him whose we are. Christ took upon him the form of a servant: and to give us a proper and perfect example of that condition, he telleth us, "I came down from heaven, not to do mine own will, but the will of him that sent me." (John vi. 38.) First, therefore, we must conclude with the apostle, reflecting upon Christ's dominion and our obligation, that "none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's." (Rom. xiv. 7, 8.)

Secondly, The same is necessary both to enforce, and invite us to obedience; to enforce us, as he is the Lord, to invite us, as Christ the Lord. If we acknowledge ourselves to be his servants, we must "bring into captivity every thought to the obedience of Christ." (2 Cor. x. 5.) He which therefore died, and rose, and revived, that he might become the Lord both of the dead and living, maketh not that death and resurrection efficacious to any but such as by their service acknowledge that dominion which he purchased. He, "though he were a Son, yet learned obedience by the things which he suffered; and being made perfect, he is become the author of eternal salvation unto all them that obey him." (Heb. v. 8, 9.) Thus the consideration of the power invested in him, and the necessity of the ser

* Δοῦλος κτημά τι ἔμψυχον καὶ ὥσπερ ὄργανον πρὸ ὀργάνων πᾶς ὁ ὑπηρέτης. Aristot. Pol. l. i. c. 4. Τό τε γὰρ σῶμά ἐστιν ὄργα νον σύμφυτον, καὶ τοῦ δεσπότου ὁ δοῦλος ὥστ περ μόριον καὶ ὄργανον ἀφαιρετόν· τόδ ̓ ὄργανον woweр dounos a tuxos. Id. Eth. Eud. 1. vii. c. 9. And again more expressly: Tís pèv οὖν ἡ φύσις τοῦ δούλου, καὶ τίς ἡ δύναμις, ἐκ τούτων δῆλον. Ὁ γὰρ μὴ αὐτοῦ φύσει, ἀλλ ̓ ἄλλου, ἄνθρωπος δὲ, οὗτος φύσει δοῦλός ἐστιν· ἄλλου δ ̓ ἐστὶν ἄνθρωπος, ὃς ἂν κτῆμα ᾖ, ἄνθρωog av. Pol. 1. i. c. 4. So that the definition of a servant according to Aristotle is, He, who being a man, is notwithstanding the possession of a man. And although all relatives be predicated of each other in obliquo, as pater est filii pater, et filius patris filius, dominus est servi dominus, et servus domini servus; yet he observes a difference in this, that a servant is not only servus domini, but simply domini; but the master is not simply servi, but

dominus servi. Ὁ μὲν δεσπότης τοῦ δούλου δεσπότης μόνον, ἐκείνου δὲ οὐκ ἔστιν· ὁ δὲ δοῦλος οὐ μόνον δεσπότου δοῦλός ἐστιν, ἀλλὰ καὶ ὅλως Exeivou. Ibid. The servant then is so wholly in the possession and for the use of his master, that he is nothing else but a living tool or instrument; insomuch, (says he, ibid.) that if all tools were like those of Dædalus, or the tripods of Vulcan, which the poets feigned to move of themselves, artificers would need no underworkmen, nor masters servants.

+ So Aristotle Ethic. Nic. 1. iv. c. 8. Πρὸς ἄλλον ζῆν δουλικόν and in the first of his Rhetorics on the contrary: Digov τὸ μὴ πρὸς ἄλλον ζῆν. c. 9. med.

† Τὸ ζῆν ὡς βούλεταί τις, τῆς ἐλευθερίας ἔργον, εἴσσες τοῦ δούλου ὄντος, τὸ ζῆν μὴ ὡς Bouneral. Aristot. Polit. 1. vi. c. 2. est libertas? potestas vivendi ut velis.' Cic. Parad. 5.

Quid

vice due unto him, should force us to obedience; while the consideration of him whom we are thus obliged to serve should allure and invite us. When God gave the Law with fire and thunder, the affrighted Israelites desired to receive it from Moses, and upon that receipt promised obedience. "Go thou near (said they to him), and hear all that the Lord our God shall say; and speak thou unto us, and we will hear it and do it." (Deut. v. 27.) If they interpret it so great a favour to receive the Law by the hands of Moses; if they made so ready and cheerful a promise of exact obedience unto the Law so given; how should we be invited to the same promise, and a better performance, who have received the whole will of God revealed to us by the Son of man, who are to give an account of our performance to the same man set down at the right hand of the Father? He first took our nature to become our brother, that with so near a relation he might be made our Lord. If then the patriarchs did cheerfully live in the land of Goshen, subject to the power and command of Egypt, because that power was in the hand of Joseph their exalted brother; shall not we with all readiness of mind submit ourselves to the divine dominion now given to him who gave himself for us? Shall all the angels worship him, and all the archangels bow down before him, and shall not we be proud to join with them?

Thirdly, The belief of Christ's dominion is necessary for the regulation of all power, authority, and dominion on earth, both in respect of those which rule, and in relation to those that obey. From hence the most absolute monarchs learn, that the people which they rule are not their own but the subjects of a greater prince, by him committed to their charge. Upon this St. Paul doth ground his admonition to masters, "Give unto your servants that which is just and equal, knowing that ye also have a master in heaven." (Col. iv. 1.) God gave a power to the Israelites to make hired servants of their brethren, but not slaves; and gives this reason of the interdiction, "For they are my servants which I brought forth out of the land of Egypt; they shall not be sold as bondmen." (Lev. xxv. 42.) What tenderness then should be used towards those who are the servants of that Lord who redeemed them from a greater bondage, who bought them with a higher price? From hence those which are subject learn to obey the powers which are of human ordination, because in them they obey the Lord of all. Subjects bear the same proportion, and stand in the same relation to their governors, with servants to their masters: and St. Paul hath given them this charge, "Obey in all things your masters according to the flesh; and whatsoever you do, do it heartily, as to the Lord and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ." (Col. iii. 22-24.) Neither do we learn from hence only whom, but also how, to obey. For while we look

upon one Lord in heaven, while we consider him as the "Lord of lords," we regulate our obedience to them by our service due to him, and so are always ready to obey, but in the Lord.

Lastly, This title of our Saviour is of necessary belief for our comfort and encouragement. For being Lord of all, he is able to dispose of all things for the benefit of those which serve him. He who commanded the unconstant winds and stilled the raging seas, he who multiplied the loaves and fishes, and created wine with the word of his mouth, hath all creatures now under exact obedience, and therefore none can want whom he undertaketh to provide for. "For the same Lord over all is rich unto all that call upon him." (Rom. x. 12.) Many are the enemies of those persons who dedicate themselves unto his service; but our enemies are his, and part of his dominion is therefore given him, and to continue in him until all his enemies be made his footstool. Great is the power of the lusts of our flesh, which war in our members; but his grace is sufficient for us, and the power of that spirit by which he ruleth in us. Heavy are the afflictions which we are called to undergo for his sake: but if we suffer with him, we shall reign together with him: and blessed be that dominion which makes us all kings, that he may be for ever Lord of lords, and King of kings.

After this explication, every Christian may perceive what he is to believe in this part of the Article, and express himself how he would be understood when he maketh this profession of his faith, I believe in Christ our Lord. For thereby we may and ought to intend this much: I do assent unto this as a certain and infallible truth, taught me by God himself, that Jesus Christ, the only Son of God, is the true Jehovah, who hath that being which is originally and eternally of itself, and on which all other beings do essentially depend: that by the right of emanation of all things from him, he hath an absolute, supreme, and universal dominion over all things as God: that as the Son of man he is invested with all power in heaven and earth; partly economical, for the completing our redemption, and the destruction of our enemies, to continue to the end of all things, and then to be resigned to the Father; partly consequent unto the union, or due unto the obedience of his passion, and so eternal, as belonging to that kingdom which shall have no end. And though he be thus Lord of all things by right of the first creation and constant preservation of them, yet is he more peculiarly the Lord of us who by faith are consecrated to his service: for through the work of our redemption he becomes our Lord both by the right of conquest and of purchase; and making us the sons of God, and providing heavenly mansions for us, he acquires a farther right of promotion, which, considering the covenant we all make to serve him, is at last completed in the right of a voluntary obligation. And thus I believe in CHRIST OUR LORD.