in fact, it lasted one night. From these instances, we may see the real meaning of the expressions in question; "for ever," in popular language, denotes an unlimited futurity, according to the circumstances of the case:-" bond-men for ever," are bond-men for an unlimited time: the stones were to be a memorial, not for five or ten years, but for as long a time as such a memorial would naturally last. A Law is perpetual, when it is for no certain term, when those, who are to obey it, are to see no time when it will be repealed.

The Jews are against the repeal of their Law, because it is the dictate of infinite wisdom. Yet a Being infinitely wise may himself repeal, in one situation of things, what was made for another. To take a Son from his schoolmaster, is as much a mark of wisdom, when the Son comes to maturity, as it once was to place him "under Tutors and Governors.

16. Our Application in the present article will be short;-if we consider in what sense any one may now assent to it, we shall do it merely in the way of recapitulation.

Though some through zeal, others through want of discernment, have held, that the Old and New

a These bondmen for an unlimited time, who are foreigners grown poor, and unable to support themselves, are immediately (Lev. xxv. 46, 47, &c.) opposed to bondmen for a limited time: that is, to the children of Israelites, if reduced to poverty and bought by Sojourners; these last might be redeemed; and must regain their Liberty at the next Jubilee.

b Spirit of Laws, Book iii. Chap. x.-March 1795, The Taxes just now imposed have been argued upon as perpetual taxes: that is, they are not temporary; or for any time, whose limits are known.

This Stillingfleet mentions as the argument of Abravanel, Orig. Sacræ and Luther, in his Essay on reading Moses. vol. III, of his Works; beginning.

d See before, about Divorces, end of Sect. 12. e Gal. iii, 24. and Gal. iv. 2.

New Testament are contrary to each other, I believe them to differ only as different parts of the same plan. If I review them together, I can see Christianity opening gradually, ever since the Creation. Whether the Jewish People at large were able to discern this, need not be settled: yet, from what I read in both old and new scriptures, I can by no means allow, that Abraham, Moses, and the Prophets confined their views and expectations to this Life. When I say, that the Old Testament is part of the same plan with the new, I do not mean, that the Laws of the former are to be obeyed indiscriminately, like those of the latter. The ceremonial and civil Laws of Moses were always intended to be temporary; though the moral Law must for ever be of force; except we may reckon as part of the moral Law some circumstances of the Laws of the Decalogue, which seem distinct from their moral essence. These may be varied, if it be done by authority, for the benefit of any part of mankind, by whom they may happen to be carried into execution.'

As to mutual concessions of those, who contend about this Article, we need only recommend it to Jews, Antinomians, and others, to consider what has been advanced, and not to retain or reject, without a calm consideration of all circumstances.

Improvements must be of the same nature here with those mentioned under the preceding Article; they must still be improvements in studying the Scriptures. So we need not dwell upon them.

I will therefore conclude with observing what a grand and interesting employment for the mind this Article affords. Can any thing be more truly called so, than the contemplation of all the Dispensations of the Almighty, with their connexion, resemblance, difference, according to the different circumstances,

for which they were intended? What wonder, if low and illiterate sects should have run into various errors on a subject, which requires such extensive knowledge and sound judgment? What wonder, if the learned themselves have not been able in all things to coincide?

ARTICLE

ARTICLE VIII.

OF THE THREE CREEDS.

THE Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed for they may be proved by most certain warrants of holy Scripture.

1. I need not say, that the word Creed comes from credo. In Greek, a creed is called μáðŋμɑ, γραφή, κανὼν and σύμβολον. The last name only, Symbol, has occasioned any difficulty.-Some have taken it in the sense of contribution, or collection, under an idea of the Apostles contributing each his share; or of Doctrines being collected into a small compass-Others in the senses of a watchword, a badge, or a tessera or ticket of admission. Lord King suits my notion best, when he says, it was something among Christians analogous to symbols, which those heathens had, who were initiated into any mysteries, in order that they should know one another, and be admitted into the place where the mysteries were celebrated. This sense may be allowed to comprehend most of the others. Symbols were either things to be shewn, or forms of words (Ld. King): either visible or audible.

a

One

On the word ouußoxov, one might consult Suicer, Vossius, &c.-and, on the subject of Creeds, Ld. King, Bp. Pearson, Wall

on

One can scarce conceive a Christian church without some kind of Creed. No person could be admitted into the Christian religion, without giving some account of his belief; that account, however short, must be a Creed.-The creed of the Treasurer of the Ethiopian Queen, was only this, "I believe, that Jesus Christ is the Son of God."— On this belief he was baptized; and all Creeds are baptismal confessions; or those confessions enlarged. It soon got to be thought essential to declare a belief in each of the persons of the Holy Trinity, according to Matt. xxviii. 19; but all beyond, was addition. Additions, however, became necessary, by the evasions and perversions of Heretics :Whatever is wanted to preserve peace and unity of doctrine, is necessary to promote religious sentiments, and to answer the ends of religious Society. --Not but we may conceive some use of a Creed even where men are unanimous; it may be used as an Hymn.—So long as no harm arose from it, each Bishop was at liberty to express the faith of his Church in what terms he thought proper; and so would

on Baptism, Part II, Chap. ix.-Nicholls on this Article; Bingham, Usher on Creeds.

Tessera was sometimes a ticket to receive a share in a division of Corn; sometimes a kind of bill of exchange; then called nummaria, (assignat): sometimes a kind of billet of a quartermaster, or, however, a ticket entitling to a reception in the way of Hospitality. Sometimes a watchword, or perhaps a sign used as a watchword.

a Acts viii. 37.

Pearson on the Creed, Art. viii. p. 665, 4to. p. 331. Fol. Wall, Part. II, Chap. ix.

See an instance (of the insertion of indivisibilem and impassibilem), Pearson on the Creed, p. 321, 4to. p. 159. fol.

d See Cyril's 5th Catechesis, p. 78... quoted by Waterland, p. 285, 2d Edit. on the Athan. Creed. Ref. Leg. de Trin. Cap. 13.

• The Creeds used to be called Salms. See Waterland ib. p. 50.