MEDITATIONS AND Disquisitions UPON THE CREED.  
BY Sr. RICHARD BAKER Knight.  
LONDON, Printed by JOHN DAWSON, for Francis Eglessield at the Marigold in Paul's Churchyard, 1646.   

TO THE GENEROUS, and worthy of much honour, THOMAS BAKER of FREZINGFIELD, in the County of Suffolk, ESQUIRE.  
Most honoured Cousin:  
IT is not the propinquity of blood that is between us; It is not the great Obligation, in which I stand bound unto you; which yet, were causes of themselves sufficient: but it is the generousness of your mind, that make me desirous, to consecrate something t● the memory of your Name; for though your own virtue will preserve it sufficiently, yet my affection is not satisfied without bearing a part in it: that being myself but a withered bough; may express my joy, in so flourishing branch of our Family, as yourself is▪ And now, I know not whether I ma● account you young, in regard of your for years: or Old, in regard of your muc● experience: having spent Twelve year together, (a longer time than Ulysses in travelling over the most flourishing parts of Christendom; where having spent your time, in so noble 〈◊〉 manner as Report delivers; you cannot choose but be returned home, Vir pau● corum hominum; more complete in good parts, then to have man Peers. But to leave this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having heretofore written Meditations upon the Lord's Prayer: I have now adventured to do the like upon the Creed; which Treatise, as I Dedicate to your Name; so myself, to your Service; and remain  
Devoted to you, in all true Love and Affection, Richard Baker.   

MEDITATIONS AND DISQUISITIONS Upon the CREED.  
IT seems, that in laying the Foundation of CHRIST'S Church, where many Proselytes were to be admitted; this form of Belief was first penned: to the end, that they which would be admitted into the Church, should first profess the Belief of these Articles; and these being believed, were thought to be sufficient, to show the professed Faith of an Orthodox Christian. But whether the Apostles themselves were the Penners of it, as some have thought: or whether some other, out of the Apostles Doctrine, as the most conceive; is not much material to be examined: It is sufficient for us, to know, that it is received by a General consent of the whole Church.  
And although the Article of Christ's Descending into Hell; hath for some time, in some Churches, not been received; yet this is no more than hath befallen some parts of the holy Scripture itself. For, the Epistle to the Hebrews, and the Epistle of Saint jude, and some other, now generally received; have for some time, in some Churches, not been admitted. But howsoever, former times, have had some scruple about this Article; yet we must admit it now without scruple; unless we will make scruple also, to admit the Article of believing the Holy Catholic Church; seeing the Holy Catholic Church, hath long since admitted it into our Creed, as an Article necessary to be believed of every Christian man.  
And it seems to contain a Breviate of those things, which of a Christian man are Credenda, to be Believed: as the Ten Commandments, a Breviate of things that are Agenda, to be done; and the Lords Prayer, a Breviat of things, that are Oranda to be Prayed for: which Three, as they differ not much in the number of their Articles: so they seem to have a great coherence, one with another: For, what we Believe, that we have reason to do; and what we are to do; that we have just cause to Pray for, to be enabled to do; That whilst our Believing is manifested by our doing; and our doing prospered by our Praying: The man of God may be made perfect in every good work. If we should do as much as we are commanded to do; and not believe as much, as we are taught to believe; that doing would do us little good: and if we should believe as much as we are taught to believe, and not do as much as we are commanded to do; that believing would do us less good: Then only will the benefit of both of them accrue unto us, when Belief is joined with Action; and Faith with good Works: without which conjunction, there may be Leaves, but there will be no Fruit. For if we should do the Commandments, and not believe this Creed, our Profession would want the Basis; and if believe this Creed, and not do the Commandments, it would want the Coronis. And so these Articles are the fundamentals, of that which is to be believed of a Christian; but the fundamentals of that which is to be done of a Christian, are the Commandments in the Law, and in the Gospel. Both which Fundamentals must be joined together, to make up the building of our salvation.  
And this sum or Breviate of belief, which we call our Creed; consists of two parts, Personae & Res: First, the Persons in whom we must believe; and then the things which we must believe. The persons in whom to believe are three; God the Father, God the Son, and God the Holy Ghost: Three Persons and one God; Blessed for ever. The things which we are to believe are five: of which the two first, which are, The holy Catholic Church, and the Communion of Saints, as they here stand next to the Holy Ghost: so most properly they relate to the Holy Ghost: He being the fountain of Sanctification, of which these two are streams. The next two, which are the Forgiveness of sins, and the Resurrection of the Body, seem properly to refer to God the Son: in whose merits, as Man, all sins are forgiven: and by the power of whose Rising, as God and man, shall be our Resurrection. And then the last, which is the Life Everlasting, most properly relates to God the Father: He being the Author of Life; In whom we all live, & move, and have our being, & shall have our eternal being. And this is the Coherence, Personarum & Rerun, of the Persons in whom to believe, and of the Things, which we are to believe. If we should know in whom to believe, and not know what to believe; we should want our lesson: and if we should know what to believe, and not know in whom to believe, we should want our Teacher: and therefore to make both perfect, both are here expressed; and expressed so punctually, that nothing can be added, either to make it plainer, or to make it fuller.  
And here it may not be amiss, for the credit of our Creed; (before we go further) to show that all the Articles of it, are contained in the holy Scripture; and to bring some place of Scripture, for a Testimonial of each of them: that it may appear, we ground not our Belief upon Quagmires of uncertainty, but that we have firm ground to stand upon, and it will be a work not long in doing. The first Article, is the subject of the whole Bible, all tending to make us believe in God. The next Article is the subject of the whole Gospel, all tending to make us believe in Christ. The next two Articles, of Christ's Conception and his Birth; are declared by the Angel to Joseph: Fear not Joseph, to take Mary thy wife; for that which is conceived in her, is of the Holy Ghost: and she shall bring forth a Son, and thou shalt call his Name jesus. Then the next Article of Christ's suffering under Pontius Pilate; is sufficiently testified in Pontius Pilate, who gave sentence to have Barrabas released, and Christ to be scourged: and then his being Crucified, Dead, and Buried; are for more surety recorded with their circumstances: That he was Crucified between two Thiefs; and when his Legs should have been broken, he was found to be Dead before: and then was Buried, and laid in a Sepulchre, where never man had been laid before, by Joseph of Arimathea, as all the Evangelists testify. But now the Article of Christ's Descending into Hell, makes us at a stand; For none of all the Evangelists bring Christ any further than his Grave; there they leave him, and say not a word more of him, till his Rising from the Dead; that for any thing appears yet, this Article is like to be lost, for want of a Testimonial. It may seem indeed strange, that this Article should be in the Creed, and not b● found in the Gospel; seeing th● Gospel seems to be the ground from which the Creed is taken. B●● is it not, that the ground of ou● Creed is not only the Gospel: bu● all the whole Scripture? For th● Gospel seems to deliver no mor● of Christ, than what was visible, and done in his body: and lest we should be doubtful, what became of his Soul, when his body was dead; therefore this Article, [He descended into Hell] is added: For we may observe that in these Articles concerning Christ; this word [He] personates three Estates, as when it is said, He was Crucified, Dead, and Buried; here the Word, He, Intends but only his Body; as when it is said, He Descended into Hell, here He, intends but only his Soul; and when it is said, He risen again from the Dead; here the word He, intends both his Body and Soul together; and so continues in all the Articles following: He ascended into Heaven, He sitteth at the right hand of his Father, He shall come to judge the Quick and the Dead; still the Word He, intends both his Body and Soul together. From whence we may gather, how it is like to be with us also; that though our souls and bodies be parted for a time, yet when in the Resurrection they once meet again, they shall never afterward be parted any more.  
But though this Article seem to have no ground in the Evangelists; yet in the Apostles and Prophets it hath: at lest the Prophet David long before had said in the person of Christ: Thou wilt not leave my soul in Hell; by which it appears that his soul was in Hell: and the● what time so fit for the being there● as while his Body was lying in the Grave? and Saint Paul also seem to say as much, where he saithe He Descended into the lowest parts of the Earth: which must needs be certainly a lower place than the Grave. And so between the Prophet David, and the Apostle Saint Paul, we shall be able to make this Article, a good Testimonial, having from the one, the Place; from the other, the Motion; David, naming Hell; and Saint Paul, descending.  
After the stop of this Article, we come again into the Road: For the Article of Christ's Rising from the Dead; hath not only the Voices of all the Evangelists; but it hath a cloud of Witnesses besides. Saint Paul affirming, that more than five hundred brethren at once, saw him being Risen from the dead. Then he next Articles, (whether two or one) of his Ascending into heaven, and sitting at the Right hand of God, are in such manner testified by Saint Mark, that the words of the Creed are but the very Transcript of his Text. Then the Article of Christ's coming to judge the Quick and the Dead, is Proclaimed as from Christ himself; that it is He, which was ordained of God, to be Judge both of quick and dead. And then the Article of Believing in the Holy Ghost, is made good by Christ's last charge to his Apostles: Go teach all Nations, Baptising them in the name of the Father, of the Son, and of the Holy Ghost; and in whose Name we are Baptised, in Him certainly we have just cause to believe. But then the Article of believing the Holy Catholic Church makes us at a stand again; Fo● what place of Holy Scripture ca● be brought for a Testimony, o● Believing the Catholic Church: whe● not so much as the word Catholick● is to be found in any place of Holy Scripture. For though some Epistles of some Apostles, be Inscribed Catholic, yet Inscription of Epistles is no part of the Scripture, no more than part of the Epistles, But is it not? that though the word Catholic be not directly expressed, yet it may be directly inferred; seeing many places of Scripture bind us to Believe the Church, but no particular Church: and therefore the Catholic, or Universal Church. Then the Article of the Communion of Saints, Is it not fully expressed by Saint Paul, where he saith, There is one Body, and one Spirit, one Lord, one Faith, one Baptism, one God and Father of all; who is above all, and through all, and in us all. Then for the Article of Remission of sins, We have as many Testimonies of Scripture, as there are words: but it may be Testimonial enough which Saint john giveth; where he saith, The blood of Jesus Christ cleanseth us from all our sins. Then the Article of the Resurrection of the Body, though it might pass under the Article of Christ's Resurrection, without any other Testimony; (For if Christ be risen from the Dead, we also shall rise from the Dead.) Yet it hath a Testimony by itself, where it is said, God that raised up Christ from the Dead, shall also quicken our mortal Bodies, by his Spirit that dwelleth in us. And lastly, the Article of Everlasting Life, is Testified by Saint John, as it were in Red Letters, where he saith, God so love● the World, that he gave his only begotten Son; that whosoever beleeve● in him, should not perish but have li●● Everlasting.  
And now having showed, that a● the Articles are contained in th● Scripture: It remains to shew● what it is they contain.  
I] Where, first it may be demanded, that as in saying the Lord● Prayer, we say, Our Father, taking others along with us, and not going ourselves alone: So in saying the Creed, why we do not as well say, We Believe, that so we may not go alone, but take others along with us? Is it not that Belief is Personal; but Prayer belongs to the Communion of Saints: Prayer proceeds from Charity, and therefore is Communicative; but Belief proceeds from Faith, and herefore is reserved. Another may ●ray for me, but another cannot ●eleeve for me, I must believe for ●y self, another cannot: (I speak ●ot of Infants, but of Adulti.) It ●s not here, that Per alium is as good ●s Per se, and therefore no such Tie, ●or saying We Believe, in making ●his Profession; as for saying Our Father, in making that Prayer.  
I Believe:] But when I say, I Believe: Do I well consider, what it is I say? a word indeed soon spoken, but not a work so easily done; for, we must not think, to put it off with God, as he did with men, who said, juravilingua, mentem injuratam gero: I swore with my tongue, but I kept my heart unsworne. For God is a searcher of the heart, and looks after that; and as soon as we say to him, I Believe, he seems presently to say to us; Then give me your heart, for unless you give me your heart, I will never believe, you speak as you mean. And thus my soul, thou seest, how deeply thou hast engaged thyself, by saying, I believe, and yet thy engagement not so great, but thy undertaking is greater. For to Believe is no such easy matter, as the World accounts it: It is indeed, more than of ourselves we are able to do; For it is a work of Faith, and Faith is the gift of God; and so we undertake to do that to God, which without God's assistance we cannot do; as though we had God's assistance at command; No my soul, but we must be feign to help ourselves with saying, I believe, O God; help my unbelief.  
But why am I so forward to Believe, and do not rather make a stand, and doubt? Seeing doubting is commonly safe; where credulity runs headlong into danger? Is it not that Believing is acceptable, and hath reward; For Abraham believed, and it was counted to him for Righteousness; where Not-Beleeving is distrustful, and hath not so much as Hope: and again, Believing may make me of the number of the Faithful; where Not-Beleeving may make me an Infidel: and though Believing may have less worldly providence; yet certainly, It may have more spiritual wisdom, then Not-Beleeving: and these are Reasons that make me so forward to Believe.  
But what reason can I have to make me believe; when I must not believe reason? No doubt in matters of the world; the Rule is good, to believe no more than we see good reason for; and thereupon is the counsel given, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Becarefull to be mistrustful: but in matters Divine, and belonging to God, he that believes no more than Reason warrants, may justly be said, not to Believe at all; seeing Belief is a work of Faith; and Faith properly begins not her work, but when the Reason hath given over working.  
There seem to be many inducements of Belief, but specially two: First, the Testimony of the Sense; For who will not believe that, which he sees with his eyes; but this belief will not serve the turn. For Faith is an evidence of things not seen; and therefore we must believe, though we do not see. Then the Testimony of Reason; for, who will not believe that, for which he sees apparent reason? but neither will this Belief serve the turn, for Faith is above Reason; and Nisi Credideritis, non Intelligetis: Unless ye Believe, ye shall not understand, and so Belief must not always stay for understanding; but we must be feign to have recourse to this still; I believe, O God, help my unbelief.  
Belief, indeed, is two fold; Humane and Divine: Humane Belief is always grounded upon Sense or Reason: but Divine Belief hath other grounds to stand upon; either the ground of Abraham, Qui in spe contra spem credidit: Who contrary to hope Believed in hope: or the ground of those whom Christ calls Blessed; Blessed are they that have not seen, and yet have believed: For, we must not always look for the favour of Saint Thomas, to be allowed to put our hands into Christ's sides before we believe; but we must sometimes come with Faith, without the concurrence of eternal Evidence, and then indeed is Belief most kindly, when it stands not upon the Prop of Sense and Reason: which may be preparatives to Belief, but it is Faith that gives the confirmation.  
And as there are certain inducements of Belief; so there are certain properties in Belief. It must be steadfast without wavering, assured without doubting, confident without presuming; but above all, it must be rightly applied; for without right application, Belief is no better than Infidelity: and then only is Belief rightly applied, when it is applied to God: and this brings me to say, [I believe in God:] For now I am sure, I take my aim right, and apply my Belief to the right Object. If I should apply it to any but God, it must be to some Creature; and seeing every Creature is subject to a Higher Power, what hope could I have to Believe in such a one, who must himself Believe in another? But when I apply my Belief to God, not only I may justly hope, but I may securely be assured, seeing God is a Power Supreme, and hath no Equal to contest with him, much less any Superior to control him. If I should Believe in man, I might fear that which David saith, that All men are liars: but when I believe in God, I am out of that fear, seeing God is the Truth itself, and cannot lie. If I should Believe in Angels, I know the Angels did once fall, and what they did once, they might do again, if they were not upheld by a stronger Power; and can it be safe Believing in them, who stand by the power of another, and not by their own? But when I believe in God, my Belief is built upon a sure Foundation; seeing Heaven is God's Throne, and the Earth his Footstool: that he is neither capable of Rising, nor subject to falling. David would not put his trust in man, pronouncing him accursed that should do it; and why should I? Moses would not trust an Angel to be his guide, though God himself offered him one; and why should I? No, my soul, but Adhaerere Deo bonum est, It is good sticking to God; and no assurance indeed of any good, but only in sticking to him, and depending wholly upon him.  
And as there are certain properties of Belief, to make it be right; so there are certain degrees of Belief, to make it perfect. The first Degree, is to Believe, There is a God; and this Degree is so sensible and plain, that he must be a Natural fool that believes it not: as David calls him; The Fool hath said in his heart, There is no God. Another Degree, is to Believe him in all he saith, or promiseth; which is in effect, but to account him an Oracle. Another Degree, is to believe him to be a Rewarder of them that serve him; an effect of his Justice: and all these Degrees of Belief may be in a man, and yet no true believing in God: For, these do but amount to Credere Deum, or Credere Deo; which a man may do as a slander by, and as only a looker on; though he make himself no party in the matter. The true Believing in God indeed, is Credere in Deum, to interest ourselves in him, to depend wholly upon him, to put all our trust and confidence in him; to account him not only our Oracle to Direct us, but our Sanctuary to Protect us; to make him not only our Hope, but our Assurance, and both in life and death, to say that to him, which Christ said at his death: In manus tuas Domine, commendo spiritum meum, Into thy hands, O Lord, I commend my spirit.  
I therefore believe in God indeed, but not in Gods; and therefore not in Gods, because there are no Gods to believe in: For if there were more Gods then One, there should be none at all, seeing it is against the nature of God to be more than One. Neither indeed, will Time or Place allow any more. For of Place, it is true which God saith of himself; Caelum & Terram ego impleo, Heaven and Earth I fill: and if One God fill all places, what room can there be for any other? And of Time, it is true also, that God is Primum Ens, the First Being; but there can be but One First, and therefore but One God. And as One multiplied by One, can never make any more than One: so God being Unity itself, can never be multiplied into a number; but it is most true which the Jews say of him: Hu a'chad we aein shenì; He is One, and there is not a Second: and yet perhaps not true in their meaning: For they may mean it of the Persons in the Deity; of which here is both a Second, and a Third, and yet all Three, but One God. And if there were more Gods then One, there could be no Belief; at least, but distracted Belief; and distraction is destruction to belief: For if it be not Fixed and Intentive upon One and the same power still, it may be Opinion, but it cannot be Belief.  
But what is God, or who is the Lord, that I should believe in him? For to Believe in God, and not know what God is, were to Believe in I know not what, and were like to make but a blind Belief. Is it then, that there is something which is seen by being invisible, which is known by being Incomprehensible: and that, my Soul is God? Or is it, there is something, whose Centre is every where, and Circumference no where, whose Power is Infinite, and in whose hands are all the corners of the Earth, and that my Soul is God? Or is it, there is something, which cannot be said, It was; and yet hath always been; Nor cannot be said, It will be, & yet shall be for ever, and that my Soul is God? Or is it, there is something, whose Being cannot be conceived, and yet whose Being only is conceivable, which exceeds the Sun in brightness, yet is no quality; the World in greatness, yet is no quantity, and that, My Soul is God? But indeed God is He, who brought the Ten great Plagues upon Pharaoh, for presuming to ask this Question. For who can be excused, that takes not notice of his Being, who is the Author of all Being? Who can be excused, that knows not, who He is, that only is? And therefore when Moses asked God his Name, he answered, I am that I am: meaning, that his Being was his Name: For as a name is proper to the thing named, so Being is proper only to God: all other things rather seem to be, then are: Or if they be indeed, yet it is but a Being which they have from him; seeing in Him, we all live, and move, and have our being. And this I am of Moses, is my I am too: For it is true, which God saith of himself, Ego Deus, & non mutor; I am God, and there is none to change for me; and therefore in Believing in this I am; I am, (I am sure) in a a right Belief, which makes me to begin my Creed with this, I believe in God.  
But thought the Belief, no doubt, be true; Yet it is but a truth which Jew's and Turks believe as well as we; For, they also Believe in God, and in one God; and shall a Christians Belief go no further than theirs? Yes, my Soul; For, I believe in God the Father, the first Person in the Trinity, and this, no Jew nor Turk believes. For they have always stuck at One, and could never be gotten to come to Three; when yet without knowing this Three, that One can never be truly known. Although to say the truth, this Mystery of Three in One, is a Truth not so much to be known, as to be Believed; For if it could be perfectly known, It would not perhaps be so fit for a Creed, which consists in Believing, as for some Art, that consists in knowing. But though I cannot perfectly know this Mystery, yet I Believe it; because I submit my understanding to Faith; which though I cannot make to go along with Belief, as a Companion; yet I make it to wait upon Belief as a Servant: and this, neither Jew, nor Turk will be gotten to do: They like not to make their Understanding a Servant; though they can be content to be servile themselves, yet they will have their understanding to be Free; and therefore what they comprehend not, they believe not; Foolish men, that would bring down Heaven to Earth, and bound the profound Mysteries of God, within the shallow limits of their own brains.  
But what is meant by a Person in the Trinity, which is necessary to be known; that when we say, there be Three persons; It may not be thought, we mean Three Gods. Indeed humane Infirmity is apt to fall into such error. We must therefore know, that a Person in the Trinity, is a Name of Distinction, but not of Diversity: It makes Alium & Alium, but not Aliud & Aliud; and it is an Appellation proper only to the nature of the Deity; and not to be found in any Creature whatsoever. The Person of the Father is distinct from the Person of the Son; and the Person of the Son from the Person of the Holy Ghost, but Distinct in Relation, not in Substance; and all Three Persons are but One God. And to make it plainer, we may say, that God considered as Begetting, is the Person of the Father; considered as Begotten, is the Person of the Son; and considered as proceeding from the Father and the Son, is the Person of the Holy Ghost; In these only distinguished; in all other points of Deity, One. The Father is not more God than the Son; nor the Son then the Holy Ghost: They are Three in Subsistence, but one in Substance; the Subsistence makes the Trinity; the Substance, the Deity; an Ineffable Mystery; which we may Believe, but cannot Comprehend. O my Soul, how much ●re we bond to God, for revealing this Mystery of the Blessed Trinity to us; and more, for making us capable to Believe it; For, as without revealing, we should never have known it: So without Grace, we could never have Believed it; But now by the Eye of Faith; and by the Light of Grace, we come to see, as it were a glimpse of that glorious Appearing; when we shall see God, not in Ideas, represented by the Fancy; but in the miraculous Verity of his own Being; which as none can see now and live; so there shall be then, no life, but in seeing it; no joy, but in beholding it.  
But though the Persons in the Trinity, be all equal in Deity; yet not all Equal in all respects: For how then should it be true; which Christ saith of himself, Pater major est me; The Father is greater than I: Not greater than He, only as Man; For, this were no great matter; nor greater than He, as God: for this were no possible matter: but greater than He, as Son; for the Son is of the Father, the Father is of None: and in that respect is greater than the Son; Not as God, but as Father; and therefore in the sense, in which Christ saith, The Father is greater than I; in that sense do I place the Father first in my Creed, and say first, I Believe in God the Father.  
And though I cannot apprehend, how God being but One, should be Three; yet I believe it, and believing it, I Adore it; and though I cannot apprehend, how [Almighty] One should be Almighty, where Three be Equal; yet I believe it, and believing it, I admire it. Indeed if God were not Almighty, he could not be God; seeing his power should be limited; and a limited Power, implies a greater Power that limits it, which should be God, rather than He; and therefore not Almighty, no God. And again, if he were not Almighty, our Belief in him might be frustrate: For his want of Might, might be in that, for which we depend upon him; and if no depending upon him, than no believing in him neither; but now being God, and being Almighty: we Believe in him, not only justly as God; but securely, as Almighty: seeing whatsoever our want be; yet he being Almighty, can supply it; how great soever our Danger be, yet he being Almighty can Defend us: how strong soever our Enemies be, yet he being Almighty can Protect us: and as we are assured, that he can; so we doubt not, but he will: seeing there is in him, no less readiness to do it, as being a Father; then Power to be able to do it, as being Almighty.  
Here the Atheist infers, that God cannot truly be said to be Almighty, seeing there are many things which he cannot do: as he cannot Die; he cannot lie, he cannot deny himself; and if he cannot do these things, than he cannot do all things; and If he cannot do all things, then can he not truly be said to be Almighty. But who sees not the grossness of this subtlety, seeing theve are not Actions of Power, but Infirmities; and not to be able to do things, which it is not Ability to do, but Infirmity; what prejudice can this be to Almightiness? And yet, it cannot so properly be said of God neither, that he is not able to do these things, as that he is able not to do them; and so his not being able, is indeed an Ability, and an effect of Power; and therefore no cause for this to deny his Almightiness, but to affirm it rather.  
But what is more frequent with Heathen Writers, then to call their feigned God Jupiter, Pater Omnipotens, The Almighty Father: and what do we then Believe more in this, than the Heathen do? We therefore Add: [Maker of Heaven and Earth;] and this no Heathen man did ever believe: For some of them thought the World to be made by chance, and by the casual concourse of Atoms. Some again, thought it to be Eternal, and not to have been made at all: None of them ever ascribed the making it to God, and therefore in our Creed we justly say, God the Father, as against the Jew and Turk; we say, Almighty, as against the Atheist; and we say, Maker of Heaven and Earth, as against the Heathen.  
Indeed, nothing doth so manifestly demonstrate the Almightiness of God, as the making of Heaven and Earth; because he made them when there was no matter to make them off: as it is said, In the beginning, God made Heaven and Earth: and again, In the beginning there was no Time; so before Heaven and Earth, there was no matter, and to make them when there was no matter to make them off, was to make Something of Nothing, the most absolute Character of Almightiness that can be. If we should say, Maker of Man and Beast: this would not serve to show Almightiness, seeing there was matter, whereof they were made, for of Earth they were made both: But to say, Maker of Heaven and Earth, is so evident an argument of Almightiness, that the Heathen themselves could not choose but have acknowledged it: if they had not been blinded with their false Principle, Ex Nihilo Nihil fit, of Nothing is made Nothing: a Principle, true indeed in relation to Nature, but false in relation to the Power of God, to whom, Nothing is as much as Matter, and Matter is no more than Nothing, seeing Matter and Nothing are all One to him.  
Neither yet is the Almightiness of God, more evidently seen in making the Heaven and the Earth of Nothing, so contrary to the course of Nature; than it is seen in making them in a Frame, so contrary to the course of Art: For where in all Artificial Buildings, the Roof is always contiguous, by mediate Joints unto the Foundation. In this Frame, the Heaven which is the Roof, is so fare from being contiguous to the Earth, that there is Magnum Inane, an Infinite extension of empty Air between them. And where the Foundation in all Artificial Structures, is always laid upon firm ground, that it may sustain and bear it up: In this Frame, the Earth which is the Foundation, is laid upon nothing but thin Air, so fare from any firmness, that it is always in motion; and yet the Earth itself never moving. And if we take the Sea, as a part of the Earth's Globe, Is there not as great a wonder in that also: seeing, where all liquid things do naturally overflow all that is under them; here the liquid Sea is above the Earth, and yet overflows it not. And now stand and wonder, all ye Heathen, acknowledge and admire the Almightiness of God, that is the Maker of Heaven and Earth.  
But is God the Father the only Maker of Heaven and Earth. Is it not said in Saint John: In the Beginning was the Word, and the Word was with God, and the Word was God: all things were made by him, and without him was nothing made that was made. It is true indeed, all Opera ad Extra, all exterior works are common to all the Persons in the Deity: but yet in some respects, they are sometimes appropriated more to One then to another: here therefore in speaking of Heaven and Earth; the Original of Creatures: the making them is justly attributed to God the Father, the original Creator: for otherwise it is so true, that they all had a hand in making them; that it is said of the Holy Ghost also, that Spiritus Dei Incubabat, the Spirit of God moved upon the face of the waters, and what was this but a Fomenting the work of the Father and the Son, by the Bond of Concord: the proper work of the Holy Ghost.  
From hence we may learn, that the World hath not been from Everlasting: For if God be Maker of Heaven and Earth, than Heaven and Earth were made; and if made, then made in time: and if made in time, then there was a time when they were not made. But how could this be, seeing there was no time, till they were made. But yet there was a space of Duration, and that space had been from Everlasting: and being from Everlasting, how could it ever come to have an end? and an End it must have, before Time could come to have a Beginning. O my Soul, These are no Thoughts for thee, thy wings are too weak to fly so high a pitch: Thy Plummets are too short, to sound so great a depth: It may be sufficient for thee to know, that although, God made not the World from Everlasting; yet he made it then when from Everlasting he had Decreed to make it: but how he brought Time out of Eternity is a mystery, thou shalt never attain to know, till thou come thyself to attain Eternity.  
Thus fare we are brought by Believing in God the Father, 
And in his only Son, Jesus Christ our Lord.  but seeing Father is a Relative: and every Relative, imples a Correlative, and the Correlative to Father is Son, this brings my Belief a degree further; to Believe in his only Son, Jesus Christ our Lord: Not his Son by Adoption, as we are; nor his Son by Creation and Grace, as Angels are: but his Son by Generation, as only himself is; and such a Son, as the Father Proclaims to be His; and tells the day when he begot him; Hodie genui te, This day have I begotten thee. But what day was this day? Not such a day, as our days are, which follow one after another: but a day, in which there is nothing Before nor after; but the Past and the Present are both at once; the Past, in Genui; the Present, in Hodie: indeed a day, Not of Time, but of Eternity; which makes him Coeternal with his Father, One good degree of Equality: And as the day of his Begetting is not like ours: So neither is the manner of his Begetting like ours; For where our Begetting is a Third from Two; his Begetting is a Second from One, and therefore must needs be of One substance Both, and this makes him Consubstantial with the Father: another good degree of Equality: which kind of Begetting though it exceed our capacity, yet it exceeds not our Belief: and therefore, though our Inquisitive Thoughts would feign be making further Querees about it, yet Faith makes us contented to take this for an Answer: Generationem ejus quis enarrabit? Who shall declare his Generation? If then the day of his Begetting, make him Coeternal with the Father, and the manner of his Begetting, make him Consubstantial with the Father: have we not as good ground, for our Believing in him, as in the Father? And though it may be thought, no Power is left for the Son, the Father being Almighty: yet all Power is given to the Son, both in Heaven and Earth: for though the Father be Almighty, yet Almighty but as God; and therefore Almighty as due to the Son, who is God with the Father: and as just cause we have to say to the Son, as to the Father, We praise thee O God, we knowledge thee to be the Lord.  
But how can the Son that is begotten, be Coeternal with the Father who Begets? Seeing that which Begets, is always before that which is Begotten? But is not this a fallacy? They being Relatives? Seeing nothing can Beget, but there must be something Begotten: there cannot be a Father, till there be a Son: and therefore if the Father be from Everlasting, the Son also is from Everlasting, and so are Coeternal.  
But though the Son may be Coeternal with the Father; yet how can he be Consubstantial with the Father? Seeing the Substance of every thing is proper to itself, and cannot be communicated to another. This indeed were true, if the Father and the Son, were Aliud & Aliud, and not only Alius & Alius; but now being Both One God, and only Two Persons: Seeing the difference of Persons makes no difference of Substance; they remain of One Substance Both, and so are Consubstantial.  
Thus fare reacheth our Belief in the Divinity of the Son; but seeing we believe him to be both perfect God and perfect Man, this leads our Belief a degree further: To Believe in Jesus Christ our Lord; Terms belonging to his Humanity; Jesus, a Name given him by an Angel, when he was yet in his Mother's womb; Because he should save his people from their sins: Christ, a Name given him from his Office, As being a Priest after the Order of Melchisedech, anointed with the oil of gladness above his fellows: Lord, a Name given him from his Dominion, For of his Kingdom there shall be no end. O Blessed Son of God, Let me enjoy the benefit of thy Name Jesus, that I may be saved from my sins: Let me enjoy the benefit of thy Name Christ, that I may be partaker of the oil of gladness, with which thou wert Anointed. Let me enjoy the benefit of thy being my Lord; that being thy Servant, I may have thy Protection, and Thou my Obedience.  
But how happens it, that having said in the beginning of my Creed; I Believe: I now come to say, Our Lord: and so where I went single out; am now suddenly fallen into company: It is true indeed; I said, I Believe, when I spoke but as regarding my own person; but now that I speak, as regarding the Communion of Saints; I say, Our Lord. For, though Saint Thomas said, My God, and my Lord, as though he would claim CHRIST wholly to himself; yet that seems spoken but in passion, and to make amends for his former doubting.  
But now that I speak deliberately; I can say no less, than Our Lord; seeing as Christ is a Saviour not of me only, but of all mankind; so he is the Lord, not of me only, but of all that serve him: and thus Christ is that Lord, in whom is expounded the Riddle of David, The Lord said unto my Lord; For if he be David's Lord, how is he his Son? and if he be his Son, how is he his Lord? Indeed Both; his Son as concerning the Flesh, but his Lord concerning Divine Generation: and if David's Lord, than also of us all; seeing of his Kingdom, as there shall be no End; so neither is there any limitation; but it is as Universal, as Eternal.  
But though Christ be the Son of God, by Generation, concerning his Divinity; yet not by generation concerning his Humanity: but I Believe, 
Conceived by the Holy Ghost.  He was conceived by the Holy Ghost, Not that the Holy Ghost was his Father: For the Father contributes matter to the being of a Son: but the Holy Ghost contributes no matter to the being of Christ; doth nothing to supplere vicem Patris, but only to be supplementum Matris; Indeed a Conception which passeth our conceiving: That if Mary doubted, how this should be, seeing she knew not man; we as well may doubt it, seeing we know not the manner, nor ever can know it: but the answer which the Angels gave to satisfy Mary, must serve also to satisfy us: The Holy Ghost shall come upon thee: and the Power of the Highest shall overshadow thee.  
And here now comes in, the great Mystery of the Incarnation of the Son of God; to the Jews a Scandal, and a stumbling Block to the Gentiles; and yet the Mystery, not more hard to Believe, then necessary to be Believed: indeed so necessary, that there is properly no Antichristian, but he that denies it, as Saint John saith; Who is the Antichrist, but he that denies Christ to be come in the flesh.  
But why was it necessary that the Son of God should be Incarnate? Indeed for many great reasons: For his being Incarnate, makes him the more to commiserate our infirmities; his being Incarnate brings our Flesh again within the Verge of Sanctification: but chief, his being Incarnate makes him fit to be a Mediator between God and us: makes him fit to be a Sacrifice for our sins; and if it were not for his being Incarnate, we should never have Access to the Throne of God. O blessed jesus, what Infinite benefits do we receive by thy being Incarnate; but what benefit dost thou receive by it thyself? Alas, only to make a purchase of a number of ungrateful wretches; who little consider, what great things thou hast done for us: little consider, what great sufferings thou hast endured for us; little consider thy Love, thy Patience, thy Humility, in taking our Flesh upon thee; when yet but for thy taking it upon thee, our Flesh should never have come to Inherit Heaven.  
But why was the Son Incarnate, and not as well the Father, or the Holy Ghost? Indeed for just cause: For, it was not fit the Father should be Incarnate; because the Incarnation was to pacify the Father: Nor was it not fit the Holy Ghost should be Incarnate; because the Incarnation was to be the work of the Holy Ghost: only the Son was fit to be Incarnate; because it was congruous that being the Son in the Trinity, he should also be the Son of the Woman; So to make us the Sons of God, without removing out of his Sphere of Sonship at all.  
And here gins the difference between the Humane nature of Christ and Ours. For we are all of us conceived in sin: as David saith of himself, That he was conceived in sin: and as David, so we all; but Christ was conceived by the Holy Ghost, and therefore without sin. And as all the passages of our time esteemed, are like our Beginning: Conceived in sin, Borne in sin, Living in sin, and Dying in sin: So all the passages of Christ's time afterward, are like his Beginning: Conceived without sin, Borne without sin, Living without sin, and Dying without sin; by which it was wrought, that though he took upon him our whole nature, & became in all things like to us; yet sin was excepted.  
And that which was conceived by the Holy Ghost, did not prove (we may be sure) a false conception; but prospered and proceeded to a perfect Birth; & therefore, as I Believe, he was conceived by the Holy Ghost: So, I Believe, 
Born of the Virgin MARIE.  he was Borne of the Virgin Mary; Conceived altogether Supernaturally in her, but borne for the most part Naturally of her; was nourished in her Womb; lay nine months enclosed in her Womb; came forth of her Womb after the course of Nature, and yet Borne Supernaturally of her too; Supernaturally, as of a Virgin, though naturally as of a Woman: For he was Natus ex Virgin, Borne of a Virgin: So he was Factus ex muliere, made of a Woman; Not made in her, but made of her; was Flesh of her Flesh, and Bone of her Bone, as truly as Eve of adam's.  
It may well be said; he was Borne Supernaturally of her: For who ever heard of such a thing before; a Virgin to be the mother of a Child? But though it were never heard off before, that such a thing was; Yet it was heard before that such a thing should be: For the Prophet Esay, long before had foretold, A Virgin shall be with Child, and shall bring forth a Son: and what marvel, if there never were such a Mother before, when there never was such a Child before? For this is that Child, of whom it is said, This day is borne to you a Saviour, which is Christ the Lord: and a Saviour of whom? No less then of all mankind; and this no less strange than his Birth: A child to be a Saviour of men; and One Child of all mankind, fully as strange, as to be Borne of a Virgin; Indeed strange Both, or rather Wonderful Both; yet as strange or wonderful as they Both are; we Believe them Both, though but One of them be delivered here for an Article of our Creed.  
It is Recorded of many, that they were Sanctified in their Mother's Womb; as amongst others, of Jeremy the Prophet, but never Recorded of any, that he was Conceived by the Holy Ghost, but only of Christ; and between being Sanctified: and being conceived by the Holy Ghost, there is very great odds: For to be Sanctified, is only to have a measure of Holiness; but to be conceived by the Holy Ghost, is to have the whole Substance made Holy: To be sanctified, is only to have Grace infused in the Soul; but to be conceived by the Holy Ghost, is to have both Body and Soul be altogether Grace itself.  
But though Christ were conceived without sin, because conceived by the Holy Ghost; yet how could he be borne without sin, being borne of a sinful woman? For though Mary were a Virgin, yet, no doubt, she was a sinner; For why else should she need a Saviour? as she saith herself, My spirit rejoiceth in God my Saviour: and could Christ take flesh of a sinner, and not with that flesh take sin? But is it not that the Holy Ghost is the Sanctifier, and could aswell sanctify the Flesh itself, as the motions of the Flesh: and therefore make him as well borne without sin, as conceived without sin: sinne not being able to enter, where the Holy Ghost keeps possession.  
But why is there mention made of the Virgin Mary? Is it not enough to believe that Christ was borne of a Virgin: but there must be added, the Virgin Mary; Indeed it is added very justly; for by this it appears, that Christ was Descended of the Lineage of David, (his Mother being of the same Lineage) as the Prophets had foretold, the true Christ should be, and this is no small strengthening to our Belief, that Christ is the true Messiah.  
But how is it like, that Mary was a Virgin, when she had a Husband? at least, how can we believe she was a Virgin, when she had a Child? Is it not that her Marriage was Inchoate indeed, but not Consummate; she was Desponsata, but not Nupta; she was not Married. And therefore Espoused, that there might be One to take care of her, and her Child when it should be borne.  
But why should her Husband take care of a Child that was none of his own? might he not rather justly suspect her, to have played false with him, and therefore rather put her to shame, at least put her from him, then to take her to him? It is indeed a hard matter to make one believe, that a woman should have a Child, and not accompany with man: but as it was the Holy Ghost, that wrought the conception of Christ in his Mother's Womb; so it was the Holy Ghost that wrought this Belief in the mind of her husband Joseph, that the Angel told him true, when he said unto him; Fear not Joseph to take Mary thy wife: For that which is conceived in her, is of the Holy Ghost.  
And though she were the Mother of a Child, yet she continued a Virgin still; For neither the conception of Christ, nor the Birth of Christ, did abrogate her Virginity; but rather made her, if not a more Virgin; at least, a pure● Virgin than she was before. For such is the purity of Christ's Body, that it makes all passages the ●urer by which it passeth: and therefore it may be piously believed, and without Hyperbole, that as she was Virgo ante partum, so she was Virgo in partu, and Virgo post partum; a Virgin before the Birth, and in the Birth, and after the Birth; for though she had Purification, yet that perhaps, was but as Christ had Baptism, to fulfil all righteousness.  
And as Christ was conceived of Mary without sin; so Mary was Delivered of Christ without pain; for it was but just, that she who brought him forth, that Freed mankind from the general Curse, should in bringing him forth, be Freed herself, from the particular Curse laid upon Womankind; which was, That in sorrow they should bring forth Children.  
But if Jesus Christ were Borne of the Virgin Mary: how could he be the Son of the Virgin, foretold by the Prophet Esay, For the Son of that Virgin, was to be called Immanuell, and not Jesus: where this Son of the Virgin Marie, was called Jesus, and not Immanuell? But is it not, that Immanuell was not properly meant a Name of Appellation but of Act; and then was the Name Acted, when the Son of God took Flesh, and was Incarnate: For being the Son of God, and taking our nature upon him, he was God with us; and to be God with Us, was to be Immanuell.  
Blessed Marie! what Tongue can express thy Happiness in thyself! thy glory in the world! to have thy Body nine months together, be made a Heaven for the Son of God to dwell in! to have thy Womb be the sacred Bed for the Holy Ghost to overshadow! and more than both these, to have the Son of God to be thy Son; and take Flesh of thy Flesh, and Bone of thy Bone; that all our Affinity now to Heaven, must be attributed to thee; that our flesh which was never before without sin, is now made as pure, as when it was first made, must be attributed to thee; and more than Both these; that our Flesh is now exalted up to Heaven, must be attributed to thee; that Christ sitteth at the Right hand of his Father, to be our Advocate, must be attributed to thee; and therefore all Generations shall justly call thee Blessed; justly thou mayest say, Thy Soul doth magnify the Lord, and thy Spirit rejoiceth in God thy Saviour: For if ever Soul had cause to Magnify the Lord; If ever Spirit had cause to rejoice in God: It is Thine, It is Thine, most Blessed, most Glorious, and most to be Admired Marie. 
Suffered under Pontius Pilate.   
After we have Believed that Christ was Borne of the Virgin Marie: It follows next, that we Believe He suffered under Pontius Pilate. But what? Suffered as soon as he was borne? Indeed, as all of us begin our life with Crying, which is an effect of Suffering; and bring this Omen with us into the world, of the miseries that are to follow: So Christ was more like to do it then any other, who was Vir Dolorum, a man of sorrows all his life long: but yet this is not the suffering that is here meant: For the suffering here spoken of, was under Pontius Pilate, which was not till many years after the time of Christ's birth. Was it then, that he was smitten and buffeted, had a Crown of Thorns plaited upon his Head, was mocked and scourged under Pontius Pilate? Great sufferings all; yet neither were these the Suffering that is here meant: but as we use to say, when men are Executed, and put to death, that then they suffer: so the suffering here meant, was his Executing, and putting to Death; as Christ himself calleth it, where he saith, I have desired to eat this Passeover with you before I suffer: which was done also under Pontius Pilate, at that time Governor for the Romans in Jerusalem.  
But though it be necessary to believe that Christ suffered; yet why is it necessary to believe that he suffered under Pontius Pilate? Indeed, because there were many afterwards that took upon them to be Christ; as Christ had foretell, that many should come in his Name, saying, I am Christ: But we acknowledge none of them to be the true Christ, but Him only that suffered under Pontius Pilate.  
We have here an Example what little good there is in good Intentions, if they be not followed home to their full period; for a good Intention in Pilate, for want of pursuing, cost Christ a scourging more than otherwise, perhaps, he should have had; for out of a desire to save his life, he caused him to be scourged; hoping, in a good intention, it would have passed with the Jews for a satisfying punishment: but when his scourging would not serve their turns, nor pacify their malice; he than left pursuing his good intention, and delivered him into their hands to be put to death. Unhappy Pilate! that seeking to do him good, didst him hurt; and thinking to save his life, didst add a scourging to his death. What ill luck hadst thou to be a Governor at this time, thereby to be made a Minister of so fowl a Fact? What ill hap hadst thou that he should suffer under thee, who suffered for thee? Yet when thou hadst shed his blood, and that he had suffered under thee; If thou hadst made good use of shedding it, or good use of his suffering; it might perhaps have been happy for thee; but to shed his blood, and then to wash thy hands in water: as though water could cleanse the guiltiness of blood, or as though thy hands could make amends for the fault of thy tongue: This, if less impiously done, was yet more foolishly done, then that thou didst before.  
But, O my Soul, what a sudden change is this? We have hitherto thought, that the time was now come of our long desired expectation: His being Conceived of the Holy Ghost, and borne of the Virgin Mary; seemed certain signs unto us of our expected Messiah: but now his suffering under Pontius Pilate, puts us clean out of heart: and takes away all hope, that this can possibly be the Messiah we expect. But do we forget, that the Prophet which told us; A Virgin shall be with Child: and shall bring forth a Son; the same Prophet tells us also; that He should bear our Infirmities; and by his stripes we should be healed: Let these then be laid together, and it will be found, that his suffering, is as true a sign of his being the true Messiah as either his Birth, or his Conception.  
But how happens this great gap to be in our Creed, between the Birth, and the Suffering of Christ? Is there nothing to be believed of Christ; from the time he was borne, till the time he suffered under Pontius Pilate? which was more than thirty years? If there be, why is it not here delivered? No doubt, there are many memorable things of Christ, between his Birth and his Death, and most worthy of our believing; as, that he was Circumcised the Eighth day; that he was worshipped of the Wise men of the East; that at Twelve years old, he Disputed in the Temple with the Doctors; that at Thirty years old, he was Baptised of John in Jorden; that presently after, he was led into the Wilderness, to be Tempted of the Devil; that He turned Water into Wine at a Marriage in Canaa; and many other mos● memorable things, but are not expressed in this our Creed; because no● Works efficient of our salvation For without any of these, he might have been our perfect Saviour: bu● not so, without these expressed in ou● Creed: For if he had not taken upon him our flesh, which was his being borne of the Virgin Mary; and if he had not died for our sins, which was his suffering under Pontius Pilate: and if he had not risen again from the Dead, and Ascended into heaven; neither could we have had any Salvation by him; neither could he have been a Saviour to us; and therefore, these only are expressed in our Creed, and not the other; though the other no less memorable than these, and as worthy otherwise of our Belief.  
Or is it, that the Articles delivered here concerning Christ; are all of them in opposition to some Heresy; from which in this Creed, we profess ourselves to be free? as, Conceived by the Holy Ghost; in opposition to the Heresy of the Prodianitae; who held that Christ took flesh from the Elements; and to the Elements, at his Rising, restostored it again. Born of the Virgin Mary; in opposition to the Heresy of Valentinus; who held that Christ took not flesh of the Virgin; but only passed through her Body, as Water through a Pipe. Suffered under Pontius Pilate, in opposition to the Heresy of Cerdonius; who held, that Christ's Body was impassable, and not subject to pain, but in appearance. Crucified, in opposition to the Heresy of Basilides; who held that Christ himself was was not Crucified, but Simon of Cyrene, wh● bo●e his Cross. Was 〈◊〉 ●n opposition to the Heresy 〈◊〉 the manichees; who held that 〈◊〉 ●yed not, but only made a show of D●ing. Descended into Hell, 〈…〉, whom 〈…〉, to deny his descending into Hell R●se again from the Dea; in opposition to the Heresy of Cerintius, who held, that Christ is not yet risen, but that he shall rise hereafter. The third Day; in opposition to the Heresy of the Armenians, who held, that Christ risen on the Sabbath day; and so on the Second Day, and not on the Third. Ascended into Heaven; in opposition to the H●esie of those; who because it is said, In Sole posuit Tabernac●lum suum: were therefore of opinion, that he went no higher than the Sun. Shall come to Judge the Quick and the Dead; in opposition to the Heresy of those; who held, that there shall be no General Judgement, but every one to be Judged at the time of his death, and not otherwise. And this perhaps might be a reason, why only these Articles are delivered in our Creed, concerning Christ; though in other respects, many other might aswell have been conceived, and as well Believed.  
Crucified,] But now we are come to the suffering of Christ, and who can choose but suffer himself in coming to it? For what was his suffering, but his putting to death? And to what Death; but the most painefell, and the most Ignominious death of all, the death of the Cross? John Baptist, when in Herod's displeasure he was put to death; had yet a fair death; was only Beheaded; a kind of death that seems to hold good quarte● with a Delinquent; no Terror no Ignominy, no Lingering; as soot ended, as begun; and in which the Sense hath no leisure to feel Pain; but the death of the Cross which Christ suffered, had in it all the parts of a cruel death; painful and lingering: and which, to a generous mind, is more grievous than both these; full of Ignominy and Shame; and that, nothing might be wanting to the measure of the Ignominy, Crucified between two Malefactors; and to increase the Ignominy yet more, put in the midst, as the greatest Malefactor of all the three.  
And what was it to be Crucified? What, alas! but to have his Hands and his Feet nailed to the Cross, and there left hanging till he should be dead; which could not choose, but be a long time, there being nothing to cause his death, but Pain and Bleeding; and Pain, though intolerable, is seldom deadly; Bleading though immeasurably, is oftentimes healthful.  
But how then happened it, that with being nailed only to the Cross, he should be dead so soon? For after six hours he gave up the Ghost. No doubt, it made him shed blood in abundance; and therefore, in that space of time, he might well bleed to death. But so did the two Malefactors, who yet lived a longer time: was it then, that his death was hastened, by having a Spear thrust into his side? But that was not done, till after he was dead. Although one Peter john an Heretic, would needs, against plainetestimony of Scripture, maintain this Opinion, that it was done while he was yet alive. Was i● then perhaps, that his Fasting, and Watching, and Scourging the night before, had so exceedingly weakened him; that he that could bear the burden of our sin, yet could not hear the burden of his Cross, but was feign to have Simon of Cyrene to bear it for him; and therefore was little better than dead already. Or, if these were not enough to hasten his death; was it not perhaps, his own doing; who had power to lay down his life, and to take it up again at his pleasure, and therefore died the sooner, that it might be verified, which was Prophesied: There shall not a bone of him be broken. For, if he had not died when he did, his legs should have been broken, as the two Malefactors were to hasten their death, that they might be dead before the Sabbath. O dear Jesus, what such haste was there for thy death, who only wert worthy never to die? but that by thy death thou hast given us life; though all our lives were not worth the hastening it; but that thy infinite love never thought it to be haste enough.  
It is an old Heresy of some; that Christ himself was not Crucified, but Simon of Cyrene in his stead; but the Temple and the Sun make this known to be a Fable. For would the Temple have rend in twain? Would the Sun have been darkened so long together for Simon of Cyrene? No alas, too true it is, that Christ himself was Crucified; and woe to us that true it is; and yet more woe to us, if it were not true; but woe of all Woes, that true it is; in that for us, and for our sins, it was that he was Crucified. O my Soul that thou couldst be always meditating upon this Crucifying of Christ: Not, that it could be any pleasure to think of his being Crucified, but the better to make thee apprehend; First the great causes of it, thy own sin, and his love: and then the great effect of it, thy Everlasting Redemption: for which thou canst never be enough grateful, if thou be never so little unmindful.  
Dead.] And now having Believed, that Christ was Crucified; our next Belief is, that he was Dead: and yet how can we Believe, that he could Die? For, is not Death the Wages of Sin: and could he receive the Wages, that had not done the Service? Had committed no sin? But is it not, that he died not for any sin he committed himself, but for the sins of others which he took upon him? Even as a Surety pays the Penalty of a Debt that was none of his own. And this reason the Prophet Daniel gives, where he saith, Messiah shall be slain, not for himself, but for his people: to make reconciliation for their Iniquities, and to bring in Everlasting Salvation. And here appears another reason, why Christ suffered under Pontius Pilate: For the same Prophet Daniel foreshoweth, That after seven weeks, and threescore and two weeks, from the going forth of the Commandem at to restore and build Hier●salem; Messiah shall be slain: Which being computed according to 〈◊〉 Prophet's sense, agreeth just with the time, that Pontius Pilate was Governor in Judea. And thus as in the Article before, the Virgin Mary was justly mentioned, to show that Christ was the true Messiah, by the circumstance of his Descent: So in this Article, Pontius Pilate is justly mentioned, to show that Christ is the true Messiah, by the circumstance of the time.  
And for whose sin was it then, that Christ died? O my Soul, this Question reflects upon thee; for amongst others, even for thine: Thy sins were the cause that Christ was Crucified; Thy sins the cause that Christ Died; and Alas, will be the cause to make him Die continually, if continued: that if there be any spark of Grace, if any life of the Spirit at all in thee, thou wilt now at last die to those sins, that made him to Die: and every nail that fastened him to his Cross, will be a nail to pierce thy heart.  
But if we Believe that Christ was Dead; will we fix our Belief upon a Dead man? Can we hope for Life from him, who was Dead themselves? Indeed, therefore we hope for life from him, because he was dead himself: For if he had not Dyed, we could not have Lived; seeing he therefore Died, that he might Redeem us from Death; as it is said of him: Thou wast slain, and hast redeemed us to God by thy blood. For, though he were now dead; yet he continued not dead long; but after three days, we shall hear of his rising to life again; and then we shall hear him say: I am he that liveth, and was dead; and behold, I am alive for evermore.  
But howsoever, now dead he is, and with him is dead all our joy, and all our comfort; but where is the Lamentation that is made for his death? David, when he heard Absalon was dead; cried out, O● Absalon my Son! would to God, I had died for thee, my son Absalon: but where is any now he hears Christ is dead, that crieth out: O dear Jesus, would to God I had died for thee, most dear Jesus? And is it not a grievous thing, that David should more lament the death of a wicked Son, than we should lament the death of the Son of God; and by whom we are made the Sons of God? Is it not a shame, that a Heathen should say of a Heathen, In ignem posita est, fletur: and that we hearing Christ to be dead, should not afford him so much as a tear? Alas, it were well, if we would floor him but the common office of Humanity, to see him [Buried:] but where are they should do it? His friends have all forsaken him: Not an Apostle now that will be seen about him; even Peter himself that had made such Protestations, what great matters he would do for his sake, is slunk away and gone; perhaps, to look after the Sheep committed to his charge: never regarding what became of the Shepherd; and if it had not been for one good man, the blessed Joseph of Arimathea: God knows what Indignities they might have offered to his Sacred Body being dead, who had so vilely abused it being alive. But thou blessed Joseph, hadst the b●l●●esse to beg his Body of Pilate, Tho● tookest it down from the curesse, Thou w●ap'dst it Linen , and laidst it in a Sepulchre, where never man was laid, that as his Body at first came out of a Virgin's Womb: so now at last, it is laid in a Virgin Tomb; thereby perhaps in mystery, to honour Virginity, both in Life and Death. And thou blessed Joseph, for this thy pious Fact, shalt live in the memories of men, as long as there shall be memories in men; and thy name shall be had in everlasting remembrance.  
It may be thought no great matter, what becomes of the Body, when the Soul is out of it; For lay it where you will, or lay it how you will, it turns to Dust: and yet, I know not how, there seems to be a kind of Honour in being fairly Buried: and perhaps, besides the Honour, a further mystery in it, in what place the Body is laid: For why else should Joseph be so earnest, to have his Bones carried out of Egypt, and be brought to Canaan, to be buried there.  
But what needs expressing in our Creed, that he was Buried: seeing what needs believing that he was Buried? Our salvation had sufficiently been wrought by his death, though he had not been buried at all: and is it not then sufficient, that I Believe he was Dead, unless I believe also that he was Buried? But seeing our salvation was wrought by his Death; It was fit to make the Opinion of his death undoubted; and to leave no scruple in the mind about it; which could not well be done, but by adding, that he was Buried: For if he had not been Buried, it might be thought, he was but in a Trance; and then no great matter to revive again: and so his Resurrection have been slighted; but Burial is a thing that consummates death, and makes men dead, though they were not dead before: as it is reported of the subtle Schooleman Scotus, that falling into a Trance, by some Fit of Infirmity, he was, whether out of Officious, or Malicious hastiness, suddenly buried; and found afterwards, by evident Signs, that he was buried alive. And therefore, to leave no scruple for doubting of the true Death of Christ, it was necessary to be added, that he was Buried.  
And now that we have seen Christ Dead and Buried: One would think, there were an end of Articles of Belief concerning him; and yet there are other beh●●de, that must be Believed no less than thief: and happy it is for us, that there are other behind: for Alas, if our Belief should end in his Death and Burial, what hope could we have of benefit by believing in him? But now Christ's humane nature consisting of a Body and a Soul: and they being by death parted, as that Article tells, what being dead became of his Body; [That it was Buried:] So this next Article tells what became of his Soul: [That it Descended into Hell.] For his Soul is all the He now, that in this Article is intended.  
But is this an Article to make us be glad off? had we not been better, to have left him at his being dead, and lying quietly in his Grave, then to bring him afterward to Descend into Hell? Not at all: For mark the consequence of this Article; that if notwithstanding his Burial, we should be doubtful still of the death of Christ; (For one may be buried for dead, and yet revive again as Scotus did:) Yet this Article that now comes in, will strick the matter dead: and indeed, if there were nothing else in the Article, but that it makes us infallibly certain of his Death; It were cause enough for giving it a place in this our Creed, seeing there is nothing that requires so great a confirmation, as the death of Christ: because upon his death it is, that the main work of our Salvation depends: and certainly a greater confirmation of his death, there cannot be then this; that while his Body was lying in the Grave, his Soul descended into Hell. For to have the Body in one place, and the Soul in another, both at once, is manifestly and infallibly to be dead: Seeing Death is nothing else, but to have the soul and body to be divided.  
But now concerning his descent into Hell; It is wonderful, what diversity of opinions there is at this day about it; Partly, concerning the place, and partly, concerning the motion. First, what is meant by Hell, and then what is meant by Descending; so differing all in the understanding of the words, as if they were not all of one language; at least, had a taint of Babel remaining still in them. Some have thought that by descending into Hell; is meant nothing but the extreme sorrows, and torments of soul, which Christ suffered in the Garden, and on the Cross; but this, the time, and order of the Articles, which hath hitherto been precisely observed, will not allow; For he descended not into Hell, till after he was dead and buried. And besides, if this were so; it should rather be said, that Hell ascended up to him, then that he descended into Hell; especially, seeing those agonies were violent; this descending, voluntary; those were sufferings, this an action. Some again have thought, that by Hell, is meant the Grave; and by descending into Hell, his being held under the power of death; but this, the soul will not allow: for, the grave is a place but for the body, no place for the soul; and the soul must have a place to be in, aswell as the body; and it is the soul only, that in this Article is intended. Some others have thought, that by descending into Hell, is meant the going of his soul to the place of all just souls after death, which is to Paradise: but this, the manner of the motion, will not allow; for to Paradise certainly is an ascent, and not a descent; and therefore most unlikely, that ascending into Paradise, should be expressed by descending into Hell.  
For though the Poet Virgil makes 
— amaena vireta  
Fortunatorum Nemorum, sedesque beatas.  to be a part of Hell, yet this is but a Poetical fixion, and not worthy to have place in Divinity: which makes it more plain; Christ told Mary Magdalene at his rising, that he was not yet ascended to his Father. But to go about to meet with Error in every corner, would be both troublesome and tedious, and perhaps, not worth the labour: It may be sufficient for us, to see the truth by itself; and Rectum est Index sui & Obliqui; by viewing the right, we shall the better discern the falsehood. The truth ●hen in this Article semmes to be this: That the soul of Christ being p●rted from his body descended locally into Hell, properly so called; though it may seem strange, that having promised the good Thief, to be this day with him in Paradise, he should be this day with the bad Thief in Hell; and yet not strange, seeing the soul is no such slow mover, but that it might be in Hell and Paradise, both in one day; and less strange if it be true, that he meant it, perhaps, of his Deity, and not of his soul.  
And that the soul of Christ did locally descend into Hell may thus appear; The soul, though a spirit, must yet have a place after its kind to be in 〈◊〉 if not Circumscriptive, at least Definitive; and the soul of Christ stayed not with his body, for then his body should not have been dead; no it ascended not up to heaven; for, this is a contrary motion to descending; nor it hovered not about in the air, for, this is but a Fiction of Poets, when they speak of souls departed; and what place then remained but only Hell? And if it were not the true Hell, into which his soul descended, then must the speech be Metaphorical and Figurative; and is a Figurative speech fit to make the Article of a Creed? What though to sit at the right hand of God, be a Figurative speech, and in the Creed; Is it not a Figurative speech, which custom hath made Literal? And is descending into Hell, a speech made literal by any custom? And if any man be doubtful still, whether this Article ought to be expounded literally, or no: he may do well to ask counsel of the Article which saith; He ascended into Heaven: For, both the Articles being expressed in a like phrase, there seems great reason to take them both in a like sense; and seeing his Ascending into Heaven is certainly meant literally: therefore certainly also meant literally, his Descending into Hell.  
But what Authorities have we for this Interpretation? Indeed, Authorities most irrefragable. First, a general consent of all the Ancient Fathers; Then, of all the learned Writers in the Ages following: Then in our own time, of an infinite number we may name these; Alexander Gyll, John Mayer, Alexander Nowell, the reverend Dean of Paul's, and chiefly, the learned Bishop of Winchester, Thomas Bilson: and which is more than all these, and not slightly to be accounted of, in the directing of our opinions, The Tenet of our Church of England, as Deane Nowell writeth in his Catechism.  
And as there hath been, and still is, great diversity of Opinions about his descending itself; so there hath been, and still is, as great diversity of opinions about the cause of his descending. But though his descending into Hell be an Article of our Creed, yet the cause for which he descended is none: and therefore though we be tied of necessity to believe that; yet we are at our liberty for believing of this, and need to believe no more of it, than we see good reason to make it probable. And why then should we trouble ourselves with debating of circumstances, which do but serve to breed debate? Can we not believe that Christ descended into Hell: unless we know the cause why he Descended? Should the Israelites have done well, to forbear the obeying of God's Commandment, for wearing  mixed of linen and : until they might know the cause, why they should not wear them? and doth any man know the true cause of it to this day?  
Some indeed, and of the highest rank, hold this opinion; that the cause of Christ's descending into Hell, was only to triumph; but are there not other, and those no mean ones neither, that are of opinion; he descended as well to suffer as to triumph? First, to suffer to perfect our redemption; and then to triumph, to establish our security? First, to suffer, if not the pains of hell, at least, some pains in hell; thereby to pay the uttermost farthing that was due by us: and then to triumph, to receive the first earnest of reward that was due to himself? If his descending into Hell (say they) were only to subdue Satan, and to triumph over him; why is it spoken by David in the person of Christ, as a favour of God unto him; Thou wilt not leave my soul in Hell. For what favour was it not to leave his soul there, where it was in triumph? It had been certainly more favour to leave it there, then to take it from thence. It seems therefore, there was something which he suffered in Hell; in which it was a favour of God, not to leave him; and might have been as mischievous to his soul, as corruption to his body, if God should have left him in it. They add, if Christ had descended into Hell, and had not suffered some pains in Hell; he had left undone his most meritorious work, and had given over meriting, before it came to perfection. For to be in Hell, and not despair of God's mercy: to suffer pains in hell, and perhaps of hell, and not murmur at God's justice; are works which in making perfection of merit, show perfection of grace; and as without Divine assistance, they could not be suffered: so without suffering, they could not be done. They add farther, it is true, he was not thrust into Hell, as the damned are; who if they were not thrust into it, would never come there: but he descended into it, and descending is a voluntary action, he might have chosen: but as he willingly submitted himself to the death of the Cross, in his body; so he willingly submitted himself, to the descent into Hell, in his soul. For, till his soul descended into Hell, it came not to the lowest degree of humiliation: and till it came to the lowest degree of humiliation; it could not come to the highest of perfection; and to the highest of perfection, it was to come; before he could come to ascend on high, and to lead Captivity captive. And these seem to be their reasons, who are of opinion, that Christ descended into Hell, aswell to suffer, as to triumph.  
But may not these reasons be easily made appear, to be unreasonable? For when David makes Christ to say; Thou wilt not leave my soul in Hell; was it because he suffered in Hell; or was it not rather, that though he only triumphed in Hell; yet his joy of triumphing was not so great, to make him forget, by whose assistance he triumphed; and therefore to acknowledge, that if God should leave him in Hell; he should have cause to leave triumphing. And to say, that if he had not suffered in Hell, he had left undone, his most meritorious work; Is it not directly to cross Saint Paul where he saith, That Christ pacified all things by the blood of his cross; by which it appears, that Christ suffered as much as was necessary for our salvation upon the Cross; and what need then of any more suffering, by descending into Hell? And for degrees of humiliation; do we read of any lower: can we think of any lower than this; that Exinanivit seipsum, he emptied himself of all glory; became of no reputation, and humbled himself to the shameful death of the bitter Cross? But besides these answers, we may not omit, to observe here a distinction which offers itself, in the Articles concerning Christ, and may seem to give some light to the clearing of this Controversy. For the five first Articles seem to concern Christ, as only a patiented: (Conceived by the Holy Ghost: Borne of the Virgin Mary: Suffered under Pontius Pilate: was Crucified, Dead, and Buried:) all Articles, concerning him as a patiented; And in which he did nothing, but only suffered: But the five later Articles concern him only as an agent: (He descended into Hell; He risen the third day from the Dead; He ascended into Heaven; He sitteth at the right hand of his Father; He shall come from thence, to judge the quick and the Dead:) all Articles concerning him, as an agent; and as in those of his suffering, there is a plenitude of merit: so in these of his action, there is a plenitude of reward. And now if we keep us well to this distinction, it will keep us right in the true understanding of this Article: For if he descended into Hell, as an Agent, than not as a Patient; and if not as a Patient, than not to Suffer, but only to Triumph. Lastly, if Christ descended into Hell to suffer, why did not then his body descend aswell as his soul; seeing our bodies aswell as our souls should have suffered the pains of Hell? Which cannot be objected, if we hold he descended into Hell, but only to Triumph: For as it was a sufficient and proper triumph for the soul to triumph over Hell; so it was a sufficient and proper Triumph for the body, to triumph over death; which it did by rising the third day, as it follows in the next Article. Indeed, for his descending into Hell, to triumph over Satan, there was great reason; seeing he it was, that had offered him so many great indignities here on earth: He it was, that had tempted him in the Wilderness: He it was, that put it into Judas heart, to betrary him. It was therefore very expedient, that the first thing he should do, when he came to be an Agent, should be to go into Hell, to be revenged upon him as it were in hot blood; and for his greater disgrace, to triumph over him, within his own Kingdom.  
Now which of these opinions is the more probable, perhaps we may; but which is the truer, who can be sure?  probability and truth do not always go together; and sometimes the more true, is the less probable; there being fallacies, aswell in Reason as in Sense: and indeed, in matters obscure, and not recalled in Scripture; we may sooner mistake all, then take any at all right; and never know in any of them, when we be right, or wrong: and therefore of such points, though it may be tolerated to make Disquisitions; yet it is not safe to make conclusions. Sapere ad sobrietatem, is an excellent rule in all cases; but where the truth is but conjectural, (as in this case) most of all; and it was justly said of Christ: Ye err not knowing the Scriptures: For if our knowledge be grounded, and not upon Scriptures; not only Error is easily let in, but it is hardly kept out. What the Scripture delivers in plain terms, we may be bold to build upon: but inferences and deductions, are for the most part fallacious; seldom so clear, to induce a belief; seldom so certain to breed a knowledge: and therefore in this point, our safest course is, to content ourselves with that which our Creed delivers, that Christ descended into hell: and not be too curious in examining, much less too peremptory in concluding, either the manner or the causes of his descending.  
But if Christ descended locally into Hell; How could he ever come from thence again? Seeing it is said, and truly said, Omnia te advorsum spectantia, nulla retrorsum: That from Hell there is no returning. No returning indeed for those that are damned; and are brought thither to live and die there; but for him, who descended into Hell, to overcome Hell; for him who by descending into Hell, merited ascending into Heaven: It was not only possible that he should return, but impossible he should be there detained.  
There have been Heretics of old, at least, if they were Heretics: (called Psychopanichitae) who held this opinion, that when the body dies, than the soul falls asleep, and that there is an Interstitium of living as well in the soul, as in the body; the soul lying asleep, and not waking till the body at the last day rise again: because it hath been said of men when they died, that they slept with their Fathers: and Saint Paul also expresseth death by sleeping: where he saith, For this cause, many of you are weak, and many sleep: and by this means, it may be justly said, that when a mandies, he knows his judgement presently: For though there be a million of years, between his death and the day of Judgement; yet the soul lying all the while asleep, they are to him as contiguous And this seems to be no improbable opinion, and by which many difficult places in Scripture may be cleared; for if it were not thus, how could it be said, that where the tree falleth, there it lieth: for if the soul be in action, while the body is dead; how will the Tree lie, where it falleth? Seeing the good souls will always be doing of good, and the evil souls of evil. But if notwithstanding these reasons, this opinion be not suffered to pass: Can it better be confuted, then by that which is said here, (He descended into Hell:) for, what He but his soul? If then his soul descended, and descending be a voluntary action: and no voluntary action but of that which is awake; then certainly, was Christ's soul awake after death, and not asleep; and if his soul, then ours aswell; seeing there is no difference, that we know off, between his soul and ours, but propension to sin.  
But what a kind of persuading is this? to seek to persuade us to believe in Christ, by hearing he was scourged and crucified, and hanged amongst common Malefactors; and after all this to descend into Hell? Is he like to be a Saviour to us, that could not save himself? For if he had saved himself, and come down from the Cross, the Jews (pretended at least) they would have believed in him. But when he did not this, upon so just a Motive; what reason had they but to think he could not do it: and than what reason had they to think him a Saviour? This indeed was the mist, that blinded the Jews eyes: they could never be brought to think him the true Christ, because he came in such meanness & humility: where they looked for a Messiah that should come in state; one that should domineer in the world, and restore the temporal Kingdom to the Hebrew Nation. And yet is this one of the main reasons which makes us know and believe him to be the true Christ; because it is most agreeable to all the ancient Prophecies, that such a one the true Christ should be. And indeed seeing he came into the world to be a Redeemer; and Redeeming consisted no less in suffering then in doing: It was necessary he should come in such an Estate, as might be fittest for suffering, so to pay for us the uttermost farthing of our debt; not only by Active, but aswell also by Passive obedience, which he could not have done; at least, not made appear to have done, if he had come in such state as the Jews expected.  
But though he descended into Hell, and no doubt, 
The third day he risen again.  did great matters at his being there; yet it seems he was not long about it; for the Third day he risen again; Not sooner than the third day, that it might appear, he had been certainly dead: Nor later, that he might not leave his Disciples too long in discomfort: Not sooner than the third day, that there might be time sufficient for his souls triumphing; Nor latter, that there might not be time sufficient for his bodies corrupting: Not sooner, than the third day, that he might not abolish the old Sabbath upon the old Sabbath; Nor later, that he might not leave the world without a Sabbath; for if he had not risen till the fourth day, than had the third day, been neither Sabbath-day, nor working-day; Not a Sabbath, because he was not then risen, whose only rising made the new Sabbath; not a working-day, because but one day by itself, and none of the six, that were at first ordained to be working-days.  
And now is performed the thing signified, of which, Ionas was the sign; for as Ionas went down into the Whale's belly, and after three days was cast out safe upon the shore: So Christ having descended into the Whale's belly, of Hell, was the third day set a shore on the earth, and risen from the dead. Now is verified the saying of Christ, at which the Jews took such scandal; Destroy ye the Temple, and in three days I will build it up again: For when the Jews had destroyed the sacred Temple of his Body, by putting him to death upon the Cross, in three days he built it up again, and risen from the dead. And now was verified the Prophecy, That the glory of the second Temple should be greater than that of the former: For so was Christ's body being risen from the dead; fare more glorious, than the body in which he died.  
And now the third day being come, he risen from the dead; but why from the dead? For only his body from the dead; his soul from Hell: and why then from the dead, rather than from Hell? Is not the rising of his soul as worthy of our belief, as the rising of his body? And why then, not as well mentioned, as the rising of his body? But is it not, that to say, he risen from the dead, includes them both; seeing his body could not rise without his soul: besides, it more concerns us to say, he risen from the dead, then to rise from hell; because to rise from the dead, is our own case; but to rise from Hell, is never like to be the case of any, but only of himself. Neither indeed, can it properly be said, He risen from Hell, seeing there can be no rising, where there was not a falling first; but though his soul descended into Hell; yet it fell not in Hell, as his body did by death; and therefore proper only to say, He risen from the Dead, and not from Hell.  
Never Cordial was more comfortable to a fainting spirit; then this Article is to us: The Article before, put us almost clean out of heart: For if his being dead and buried, touched us so very nearly; how could his descending into Hell, but touch us to the very quick? But now, this Article of his rising from the dead, puts new life into us; seeing by this, we are assured, not only of the greatness of his power, that could so easily vanquish Death and Hell: but of the greatness of his love, that as he did it for our sakes: so for our comfort, he would come again, to let us know it. And indeed, though Christ did well enough himself, with his descending into Hell; yet we for our parts could never well brook this Article, for two unpleasing words that are in it; Hell and Descending, extremely distasteful, both. For Hell is a terror; and Descending, a disgrace: but now, this Article of his Rising, cheers us up again; for Hell is no terror, to him that can vanquish it; and Descending, is no disgrace to him that can rise again, and indeed, there is nothing that more pleaseth us then rising. For, as long as we be rising, we can never do amiss: as the word never gives offence; so the action never takes hurt: and specially, if we rise, as Christ did from the dead. For how much the place from which we rise, is more hateful; so much the rising itself is more grateful; and seeing nothing is more hateful, than death: therefore, nothing is more grateful, then rising from the Dead.  
But though Christ continued longer dead, than his Disciples could have wished; yet he risen sooner from the Dead; then perhaps they expected: and perhaps they expected not he should rise at all: For, if Mary Magdalene had believed that Christ should rise again, would she have come to the Sepulchre with Spices to Embalm him?  
But how is it true, that Christ did rise the third day, when it appears he risen before it was day? For the Sun was not risen, when Christ risen; and it is the rising of the Sun, that makes it day. But though the Sun were not risen, yet it was upon rising, and that was enough to denominate it day. And besides, before the Sun riseth, there is always a Diluculum, a daybreak; and that certainly enough, to make it be called, Day. But it seems, it is meant in the Gospel, to express, not only that it was the third day; but what time of the third day it was, when Christ arose. And indeed, whether we take the day, after the account of the Jews, who begin their day at Sun setting; or after the account of the Romans, who begin their day at Midnight, as we do; in both the accounts, it was the third day, and then the Sun rising was the time of the day, in which he risen.  
But why then would Mary Magdalene come no sooner with her Spices; seeing by this account, the Sabbath day that had hindered her, was ended long before? Was it not, that if she had gone sooner, she must have gone by dark: and could she in the dark, have done the work she went about? And to have gone by candlelight, would have bred suspicion. The Watchmen than might justly have said, His Disciples came by night, and stole him away: but now she took advantage of the first light, to be going to the Sepulchre; as Christ may be thought at the same time, to be rising from the Sepulchre: and perhaps, it was but the distance of place, that made the difference of time, between her coming, and his rising; and it was well, there was that difference of time; For, if she had come sooner, she had found Christ lying dead in his grave still; and to have Embalmed him then with her Spices, might have brought imputation upon his Resurrection; have made it be thought, that the virtue of her Spices had revived him; and therefore to prevent this scandal, Christ was up before Mary Magdalen came: and as soon as the third day afforded but any dawning of light; (for where Saint John saith, While it was yet dark, is but a phrase of expressing, It was not broad daylight;) He risen from the Dead.  
And is there not in this a Mystery? May we not say, that Christ would not rise, but with the rising of the Sun, because the Sun could not rise, but with the rising of Christ. For, as when Christ left his life, the Sun left his light, and was covered with darkness: so now, that Christ riseth from the Dead; the Sun riseth from the dark, and makes the day spring from on high again with his light. Was it ever heard before, that two Suns did rise, both together? And why was it so now, but to show, that he is the true light, that lighteth every one that cometh into the world: and that in his light, we shall see light. O blessed Sun of Righteousness, as thou didst then rise and appear to thy Apostles, with beams of comfort, to remove from them all darkness of sorrow; so vouchsafe now to rise in my heart, with beams of grace, to dispel from me all clouds of error; that I may not take thee for a Cardiner, as Mary Magdalen did; but that calling me by my name; I may answer thee with Rabboni, as Mary Magdalen did; who though she came too late, to anoint thee with her Spices, dead: yet she came time enough, to be the first messenger of thy rising from the dead; and to have the honour to be Apostola Apostolis, the Apostle to thy Apostles; who, but for her incessant diligence, might have languished longer in the ignorance of thy rising.  
But is it true indeed, that Christ did rise from the dead, and that it is not a trick put upon us? Seeing he appeared not to all the people, but only to some few men, and are a few men sufficient witnesses, to make so incredible a thing to be credited? But though he appeared not to all the people, yet he appeared to all the Apostles, that their holiness might well supply their number; and to all the Apostles at divers times, that the frequency might well clear them from mistaking: and if incredulity, notwithstanding all this, will still be excepting against their witness; have we not then, more than five hundred brethren at once, that saw him being risen from the dead; that if we believe it not now, having so many witnesses, and such witnesses to confirm it; neither would we believe it though an Angel should come and tell it us, from Heaven; and indeed, an Angel did come from heaven, and tell it to Mary Magdalen; He is risen, he is not here.  
But why would not Christ being risen from the dead; suffer himself to be seen of the Jews: was he afraid, they would Crucify him again, as they had done before? but there needed be no such fear, seeing his body was now impassable, and not subject any more to such indignities. But indeed to what end should the Jews have seen him? For, it would but have moved them to more blasphemy; they would but have said, as they had said before, that he was a Magcian, and had a devil; and though they had beeve allowed the favour of Saint Thomas, to put their hands into his sides: yet they would never have believed him to be the same man, whom they had put to death; but rather some Devil that appeared in his likeness: And were these fit men to have the favour to see Christ? The penitent Mary Magdalen could not be allowed to touch him: and should such reprobate Jews be allowed to do it? even to the Disciples themselves, he appeared but at times, and in short fits; rather to confirm their belief of his resurrection; then to keep them company with his conversation. So as there was cause enough why he was not seen of the Jews; but why, after he was risen, he stayed forty days upon the earth, before he Ascended; and in those forty days, appeared nine times, and but nine times to his Disciples. This indeed is a Mystery; whereof, without divine Revelation, we shall never come to understand the reason.  
But though Christ's body might rise from the dead, yet how could it come forth of the Sepulchre; seeing a great stone was rolled against it, to keep him in? Was it, that the Angel came from heaven, of purpole to let him out? In this indeed, the Doctors of the Church are much divided; some of them holding that the Angel came directly for that purpose; as amongst others of the Authors, Pope Leo, (I think) the second: and of the later amongst us, Master Perkins. Some again holding, that the Angel rolled away the stone indeed, but not to any such purpose, as amongst others; of the Ancients, Saint Hierome; and of the latter, Bishop Andrew's, who in his seventeenth Printed Sermon, saith thus: The Angel indeed rolled away the stone, but Christ was risen first: and the stone rolled away after. But seeing Mary Magdalen asked not this question, why should we? Was it not more, that Christ's body should rise at all; then that rising, it should make its way through any obstacle? And why more, to come out of the Sepulchre, while the stone lay there: then to come in, amongst his Apostles, when the doors were shut? For indeed, who knows, or is able to define: what the abilities and privileges of a glorified body are?  
But how are we sure, that it was the true body of Christ that appeared; and not rather a phantasm or ghost; seeing a phantasm seems also to be a body: as the Samuel, which the Witch of Endor raised up to Saul? Indeed for this, we are beholding to Saint Thomas; for, his doubting, hath made this out of doubt: For, putting his hand into his side, without which he would not believe, he found it to be flesh and bone, of which, a phantasm or ghost hath none; and therefore, though it may deceive the seeing: yet it cannot deceive the touching.  
And here, besides the literal sense, there may not unfitly be drawn a good Moral observation: that as Christ did not rise from the dead; till he had first descended into Hell; so the best means, to rise from the death of sin, is to descend into the Hell and torment of Conscience, by penitent contrition; and indeed, he that truly feels the compunction of soul for his sin; may justly be said, to be in hell for the time, seeing no hell can minister greater torment, but yet with this difference: that where in the torment of Hell, there is utter despair; in this torment of Compunction, there is assured hope. O gracious God, so frame me to descend into this Hell of Compunction, by penitent contrition; that I may never come to feel the torments of that Hell; where there is nothing but weeping and gnashing of teeth.  
But by what power was it, that Christ risen from the dead? For there is great difference between rising, and being raised: to rise, is properly by ones own power: to be raised, is properly by the power of another; and they cannot be both true: and why then are they both said? For as it is said here, that he risen; so in another place, it is said, that he was raised. Is it not that his rising was as his dying; voluntary and yet imposed; he died, because he would die: and he died, because his Father decreed him to die; and in this, there is no inconguitie; seeing all, Opera ad extra; all exterior works; and all are exterior works that are not personal: as they be common to all the persons in the Deity, so they may be affirmed of the whole Deity.  
After the Article of belief, 
He ascended into Heaven.  that Christ risen from the dead: our next Belief is, that he ascended into Heaven; and indeed it follows well: For, as when he came down from heaven, he never left descending, till he descended into hell; so now that he is risen, he never leaves rising, till he ascend up to Heaven. And so my soul, shouldst thou do, not think it enough to rise up from sin, and there stay; but never leave rising, till thou ascend up to Heaven as Christ did.  
But what? Ascend as soon as he was risen? What time was there then, for Thomas to put his hand into his side? What time for Peter to take charge of his Sheep? He therefore ascended not presently after his uprising; but stayed forty days upon earth before he ascended; in which time, he appeared nine times to his Apostles and Disciples. But what needed he to have stayed forty days, if he appeared but nine times? Or why appeared he but nine times, if he stayed forty days? Indeed, to give the reason of the number of his times of appearing; and why at other times he concealed himself: is perhaps a secret beyond our capacity: Only in general, we may conceive, that he appeared sometimes, to make his Disciples assured of his Resurrection; and he forbore appearing sometimes, to wean them from their carnal desire of his presence. He appeared sometimes, to instruct them in many things which they knew not before; and he forbore appearing sometimes, to prepare their minds for his ascending.  
But howsoever, by these his appearings, he manifested four faculties of a glorified body; that it can vanish away at pleasure; that it can eat or fast at pleasure; that it can alter shape at pleasure; that it can enter, where the doors are shut: For all these Christ did after his rising, by virtue of his glorified body: But that his Body, though glorified, was at any time in more places than one at once, is not where to be found in the holy Scriptures, and can never be proved by the Word of God.  
But to what Heaven was it that Christ ascended? Not as some foolishly interpret those words of David; In Sole posuit tabernaculum suum, as though he placed his Tabernacle in the Sun, and went no higher: For, if this were so, how could he come to sit at the right hand of his Father, whose throne is in the highest heavens.  
This ascending of Christ into heaven, makes justly a high Festival among us, which we call Ascension day; but should we not rather call it Ascension year, or some longer time than a year; at least, if we mean it as long as the time he spent in ascending. For if it were less than years, it may be written for a Wonder: seeing Alpharabius, a great ginger amongst the Arabians, affirms for certain, the Starry-Heaven to be so high above the Earth, that a man with reasonable journeys, could hardly go it in eight thousand years: and other Astronomers affirm, the distance from the Earth to the nethermost Heaven, to be no less than fourscore Millions of miles: And another expresseth the distance thus, that if a Millstone were falling down from Heaven, it would be near a hundred years in falling, before it came to the Earth. And if we wonder at these things (as indeed they are most wonderful) we may consider what just cause there is, to have this Attribute given to God, to be the Maker of heaven and earth. But though the distance of place be so great, and the motion of a natural body be so slow; yet what is this to a glorified body, that makes no reckoning of distance of place; but instar fulguris, like Lightning, is able to move from any part of the world to another in an instant; that if we measure the length of the Festival, by the length of the time which Christ spent in Ascending; we need not call it Ascension day, but Ascension minute: seeing his glorified body was able in a minute, to pass from the Earth to the highest Heavens. And though, when he began his Ascent from Mount Olivet, he set out at first so slowly, that if he went no faster, he was not like to get to Heaven in many years: yet that was done, but ad pascendos Discipulorum oculos; as it were to feed his Disciples eyes: to the end, they might the better observe his Ascending, and be the more sensible of it; and perhaps, to show how unwilling he was to leave them. For afterward, no doubt, he mended his pace, and made use of the agility of his glorified Body; and perhaps, was arrived in Heaven, while the Angel stood blaming the Apostles, for gazing up after him.  
But if he had been Ascended into Heaven sooner, why did he not send the Holy Ghost down upon his Apostles; till after fifty days, that he began his Ascending: that so he might have kept his promise: And lo, I am with you always to the end of the world: meaning, either by himself, or by the Holy Ghost: where now there were fifty days; in which, they neither had Christ, nor the Holy Ghost amongst them? O my soul, what presumption is this: to inquire into Mysteries that are hidden from us, and will be still, till we come ourselves to heaven, from whence the Holy Ghost was sent.  
But what ground have we for it, that Christ indeed ascended into Heaven? Seeing Saint Matthew and Saint John, who were likely to have seen it, speak nothing at all of it; only Saint Mark and Saint Luke, who saw it not, and had it but at the second hand; record it to us; and is it reason, to believe them that speak but by hearsay; when eye witnesses, if any such thing were, are silent; especially, in a matter of so great consequence as his Ascension is? It is true indeed, Saint Matthew, for what cause I know not, breaks off his Gospel before Christ's Ascending; but Saint John, though he speak not of it, in the place, where the other do; yet he had delivered it, at least, intimated it, before in his Gospel, where he mentions Christ to say, What, and if ye shall see the Son of man ascend up, where he was before? And Saint Paul a Witness without exception, affirms plainly, That more than five hundred brethren at once saw him Ascending; and himself also, though he saw him not Ascend, yet he saw him being Ascended: that nothing can have a more sure ground of Believing: nothing be more certain, than Christ's Ascending into Heaven.  
And of his Ascension, we may easily conceive, two special effects: One, which we are sure off; the other, which we hope: the first, his own glory; that having received indignities on earth, he might receive the reward of them in Heaven: the other, our comfort; that where he is, we may be also. O blessed Saviour, I know not whether more to grieve, for thy Descending into Hell; or more to joy, for thy Ascending up to Heaven: yet I must confess, there is advantage on the joys part: For, though one of them was to thee most prejudicial: yet both of them are to me most beneficial.  
There are many that ascend: (for we are all of a climbing nature) but not into Heaven: They ascend but with Simon Magus, up into the Air; the popular air of Ambition, and glory of the World: and alas, they presently fall down again, because the thin Air is not able to bear them up; and the end of these men is worse than the beginning. There is no Ascending good, but into Heaven: For, once come thither, there will be no falling down again; For though Lucifer did so once; yet it is never like, to be done so any more.  
It was never heard, that any Ascended up to Heaven till now, but only Elias the Prophet: a type perhaps of Christ's Ascending, who ascended up in a fiery Chariot; and we may marvel, how he could ever get to Heaven, and not be burnt by the way; but indeed, the fire of his Chariot, was perhaps, the ardour and burning love of Seraphins: which like the fire that appeared in the Bush to Moses, though it burns, it never consumes. And thou my soul, if with this ardour and burning love of God, thou couldst inflame thy heart; thou also mightst Ascend up to Heaven in a fiery Chariot, as Elias did.  
But though Elias went up into Heaven; yet it cannot properly be said; that he Ascended into heaven: For he was taken up in a Fiery Chariot, and to be taken up, is by the power of another; to Ascend, is by his own power; and this, Elias did not, nor ever any, but only Christ.  
But though Christ ascended into Heaven; yet he ascended not as the souls of the Saints do: 
He fitteth at the right hand of God.  to lie under the Altar, when they come there: but he Ascended, to sit at the right hand of God the Father Almighty: For, who indeed, is fit to sit at the right hand of the Father, but his only Son? And now, by his Ascending, a great alteration is made, in the order of taking place in Heaven. For where before, the Cherubins, or Seraphins; or what other Order, is the highest, in the Hierarchy of Angels, took their places next to God. Now the humane Nature of Christ, takes place before them all: that if Lucifer were now in Heaven, he might have juster cause, to murmur at God's partiality, as he would call it, than ever he bade, when he first revolted.  
But we must not here be led with the weak conceit of flesh, or with the vain conceit of error; as though God were a body, and had a right hand and a left hand, like to us; who is purus Spiritus, a pure and simple Spirit; but as we make account, that to fit at our right hand, is to have the highest place, next ourselves, so when Christ is said to sit at the Right hand of his Father; it is meant, that all power is given him both in Heaven and Earth; at least, a power far supreme than any creature; a sovereign power over all creatures. And this, my soul, makes well for thee, and for us all; for we may be sure, he sits not there for his own glory only, but as well also for the good of his Church; that by sitting there, he may be the readier to make continual Intercession for us: for alas if it were not by this benefit, how were it possible, his little Flock should have been able to withstand so many Assaults, as have most violently been made upon it in all Ages.  
O Blessed Jesus; thou well deservedst to sit at the right hand of the Father, who didst offer up thyself, a perfect sacrifice of obedience to thy Father; Thou well deservest to have the highest place in Heaven, who didst humble, thyself to the lowest place in Hell: Thou art worthy to have all knees bow to thee both in Heaven and Earth; who didst drink the bitter Cup of thy Father's wrath; to reconcile all things unto him, both in Earth and Heaven. And though in the time of thy Pilgrimage upon Earth, thou wert feign to flee out of Judea into Egypt; and feign to stand as a Prisoner at the Bar of Pilate, and feign to hang nailed on the accursed Tree; and feign after all, to lie buried in a Grave: (all Postures of misery) yet now at last, thou art come to a Posture of rest; For thou sittest: and to a seat of glory; For thou sittest at the right hand of thy Father: and there shalt sit in rest and glory, till the time come, that thou come to give just sentence upon them, who gave unjust sentence upon thee, and to be avenged of all thine enemies. For as we believe that Christ sitteth at the right hand of his Father; So we believe he shall come from thence, to judge both the quick and the dead.  
But how can we believe that Christ shall come to judge the quick and the dead, 
From thence he shall come to judge, etc.  when he professeth himself that he Judgeth not man. It is true indeed, he judged no man while he was here upon earth, to be judged himself: but now that all power is given him both in heaven and earth; we believe, it is a part of that power; that he shall come to jduge both the quick and the dead.  
But when will the time of his coming be? O my soul, thou mayst well rest satisfied, with that answer of Christ to his Apostles; It is not for you to know the times and seasons, which God hath locked up in his own breast. Yet see the vain inquisitive of man's nature, that would know that, which is hidden from the Angels; and more than this, from the Son of man himself; although it may seem strange, that he should not know the day of Judgement: who is himself, to be the Judge? and yet not strange, seeing to appoint the day of judgement, belongs to him that appoints the Judge; and is perhaps one of the things, which makes God say; Secretum meum mihi, My secret to myself: but most of all, my soul, it may be enough for thee, that thou art sure to hear news of thy own judgement soon enough; even as soon as thou leavest this sinful body: and as for the general Judgement, thou needest not trouble thyself, when, or how long, it shall be a coming: seeing, though it may perhaps increase thy particular judgement, yet it shall not alter it.  
And as we are uncertain of the time; so we are no less uncertain of the place: For though we believe from whence he shall come; yet we have no belief, whither he shall come. It hath been a received opinion by some, that he shall come into the Valley of Jehosophat, and keep his Sessions there: but alas, what is the Valley of Jehosophat, to receive the innumerable number of persons, that must make their appearance there; scarce the whole earth, would be room enough to make a Sessions-house for such a company: unless perhaps, by the like miracle, as is said to have been usual in the Jewish Synagogue; that when the people kneeled down, there was room enough in the Temple to hold them all; but when they stood up, they were fain, many of them to go out of the Temple, for want of room; when yet kneeling down must needs take up more room, then standing up.  
But though we know not, either at what time, or to what place he shall come; yet we believe to what purpose he shall come; For; he shall come to judge the quick and the dead: The quick, those whom he shall find alive at his coming; and the dead, those who died before his coming: Or the quick, those that are alive in grace: and the dead, them that are dead in sin. But not to judge the dead, while they are dead; for so, they should not be able to answer for themselves; which cannot stand with the justice of so righteous a Judge; but at his coming, at the sound of a Trumpet; The Sea and the Earth shall give up their dead, and they shall all arise, and stand at his Tribunal, to receive their sentence, of pardon or condemnation, according to their works. And oh! how terrible will that day be? For if the day were terrible in which the Law was given; so terrible, that Mount Sinai was all of a smoke; how terrible will that day be, in which the transgressors of the Law, shall all be brought to receive their Trial? If the day were terrible which was a day of grace; how terrible will the day be, which shall be a day of punishment? O my soul, let the remembrance of this Article be never out of thy mind; and if at any time thou find in thyself, either suggestions of Satan, or motions to sin; then think upon this Article; and when thou thinkest upon it, believe it; and be most assured, that there shall most certainly be a day of judgement; in which all thoughts of the heart, though never brought forth in words, shall be discovered; all actions of life, though never so secretly done, shall all be laid open; and judgement shall be given upon them all, without favour, or partiality. And let us not flatter ourselves in security, because he who is now our Advocate, shall be then our Judge; but rather consider, that though he be now a Lamb, he will then be found to be a Lion; Demonstravit potentiam, qui demonstravit patientiam; and let us prepare ourselves against that day in fear and trembling; and let us send up strong cries to him; that as the good Thief, obtained to be remembered of him, when he came into his kingdom: so we may obtain of him, to be remembered in mercy, when he comes to judgement.  
Before we leave this Article; there is one observation which may not be omitted; that this Article is of a different making from all the rest: all the other might be made by Apostles; but this seems rather to be made by a Prophet: For our belief in it is Prophetical, and tells what Christ will do in time to come. Indeed, none of the Articles concerning Christ; are in the Future tense but only this; as none of them is in the Present tense, but only the next before, He fitteth at the right hand of his Father: all the other Articles are in the Preter perfect tense, and speak of the time past: even from his conception, to his ascending into Heaven, in the Preterperfect tense, all: but once ascended into Heaven, where all time is Present; no more Preterperfect tense then, no more mention of time past, and therefore our Article turns Present too, He sitteth at the right hand of his Father; and there should sit and enjoy his Present tense, and time for ever, if it were not for us: but as once before, for our sakes he left Heaven and came down to redeem us: so once again, for our sakes he will leave Heaven, and come down to judge us. For without judging, he could not come to rewarding. No coming to Venite benedicti Patris, Come ye blessed of my Father; until he have judged first: and without coming to this Venite, all that went before, would come to nothing. And therefore all the benefit of these Preterperfect tenses, consists in this Future; all the harvest I may say, of the other Articles, is reaped in this last; that Christ shall come to judge the quick and the dead; O therefore my soul, be careful to lead thy life so in this present world, that thou mayst not be afraid of his coming to judgement; because of Ite maledicti in ignem aeternum, Go ye cursed into everlasting fire; but mayst rather rejoice at his coming, because of Venite benedicti Patris, Come ye blessed of my Father: For, as that Ite, will pay them home for all the pleasures of a wicked life; So this Venite, will make amends for all the pressures of a wretched life: and indeed without the benefit of this Venite, all the delights and pleasures, the world can afford; will prove but as Naboths Vineyard to Ahab, corrosives in the end.  
And now having believed in the first and second Person of the Trinity, 
I believe in the Holy Ghost.  the Father and the Son: if we should not believe in the third Person, the Holy Ghost; we should do him great wrong, and ourselves more: seeing it hath been through him, and by his assistance, that we have believed in them. For, as it is true, that the Holy Ghost proceeds from the Father and the Son: so it is true, that believing in the Father & the Son, proceeds from the Holy Ghost. For believing being a work of Faith; and Faith a work of Sanctification, and Sanctification a work of only the Holy Ghost; how should we come to believing, but by the Holy Ghost? And it is indeed for this, that he hath his Name to be called the Holy Ghost, or Spirit. Not but that the Father and the Son, are both Holy and Spirits, as well as he; but because it is properly He, that inspires our minds with all good thoughts, and holy desires. And now, my soul, while I believe in the Father, as the author of my Creation; and in the Son, as the author of my Redemption; and in the Holy Ghost, as the author of my Regeneration; that all the Persons in the Deity, may have their several operations in me, and bestow their several gifts upon me; will there not be cause of my thankfulness to every one of them; and of returning to every one of them, all praise and glory, who are all of them but one.  
But why is there so much spoken of Christ, and so little of the Holy Ghost; being a Person in the Trinity, as well as he? Is it not, that there is more spoken of the Son then of the Holy Ghost, in regard of the Sons being Incarnate, and taking our nature upon him: For, this indeed, brings in many points to be believed; whereof, considered only as the second person in the Trinity, there should be no need. So as the two Natures in Christ must needs give cause to have more spoken of him, then of the holy Ghost, that hath but one nature.  
The Doctrine concerning the Holy Ghost, hath in all Ages been most obscure; so much, that in some Churches it was some time before it was believed at all; or so much as known, whether there were a Holy Ghost, or no: even in these present times, the Greek Church, a Church of great extent, differs thus from us; that where we believe the Holy Ghost, to proceed from the Father and the Son; that Church believes the Holy Ghost to proceed from the Father by the Son; a nice difference in so Incomprehensible a Mystery, that there seems no just cause to lay such Anathemaes, as some do: upon that Church for so believing.  
If we should believe in the Father, and in the Son, and not believe in the Holy Ghost, this belief would never be sanctified, seeing the Holy Ghost only is the Sanctifier; and sanctifies none, that believe not in him: and the belief not being sanctified, would never be acceptable to the Father himself, notwithstanding our belief in him. And this perhaps, was the cause, why the Offering of Cain was not accepted: because, though a Sacrifice, yet it wanted a devotion sanctified by the Holy Ghost.  
There is a sin which is properly called, The sin against the Holy Ghost, and for them that commit this sin, we are forbidden to pray: a grievous sin, no doubt; which stops the current of Charity, whose nature is wont to overflow all banks: but what the sin is, and by what marks it may certainly be known; though a Question much agitated, is not yet so fully explicated, but that it leaves scruples: but whatsoever it is, or may be; we may be sure, that the Not-beleeving in the Holy Ghost, is one principal ingredient in it; Or rather, where a true believing in the Holy Ghost is, this sin properly can never be committed. And therefore in making profession of our Faith, there is none of all the Articles in the whole Creed, that seems more necessary to be said then this: For by saying this Article, we make it appear there can be no danger in praying for us; as not being likely to commit the sin against the Holy Ghost, who believe in the Holy Ghost.  
But why is it, that sins committed against the Father, or the Son, shall be forgiven: but a sin committed against the Holy Ghost, shall never be forgiven; neither in this world, nor in the world to come? Is it not, that if a sin be committed against the Father, or the Son; the Holy Ghost being the Sanctifier, can sanctify that sin, and make it pardonable; but if a sin be committed against the Holy Ghost, there is none to sanctify it; and not being sanctified, it justly exceeds all bounds of Remission. O therefore thou blessed God the Holy Ghost: Vouchsafe to endue me with a Spirit of sanctification, that what other sins soever I may happily unhappily commit; yet I may never be so unhappy to commit this dreadful sin, of sinning against thee.  
When we read the order of the Persons in the Trinity; the Father placed first; the Son, second; the Holy Ghost last: we must not conceive it, as though there were any Priority between them in time; who are all Go-eternall: or any disparity between them in dignity, who are all Consubstantial; but that it is an expressing of Order only to our capacities; seeing although they be Three Persons, yet they are all but One God: All but One in Substance, though Three in Subsistence. The incomprehensibleness of which Mystery, though it exceed our capacities; yet not our Belief; Or therefore the fit for belief, because it exceeds our capacities.  
And now having professed our Belief, in God the Father, God the Son, and God the Holy Ghost; we may justly conclude, and say, O Holy, Blessed, and glorious Trinity; Three Persons, and One God, have mercy upon us miserable sinners.  
And thus is finished the first part of our Creed, In whom it is we Believe: the other part remains, containing What it is we Believe: For to know In whom to believe, and not know what to believe, were to stand at a gaze, and be to seek, when we come to our lesson. Indeed, the things we believe, have dependence upon the Persons in whom we believe; and such dependence, as without believing in those, we cannot truly believe these. If we did not believe in the Holy Ghost, we could not believe the Holy Catholic Church, nor the Communion of Saints; for these are benefits, that come by the Holy Ghost; And if we did not believe in the Son of God, Christ Jesus, we could not believe the Forgiveness of sins, nor the Resurrection of the body, for these are benefits that accrue unto us, by the Son of God Christ Jesus: And if we did not believe in God the Father, we could not believe the life Everlasting; seeing by him only it is, that we live, and have our present being, and shall have our eternal being.  
And the first Article of this kind is this: 
I believe the holy Catholic Church.  I believe the Holy Catholic Church. I believe it in deed, but not in it, as I do in God: For this is a Privilege due only to him; and besides, if I should believe in it, I should believe partly in myself, as being a Member of it: but I believe, there is a Holy Catholic Church. Holy, as in which are the Elect of God, and Catholic, as in which are of all Nations under heaven: and this is not the Church of the Jews, for that Church, though at some time, it were Holy, yet it was never Catholic, as being bounded within Canaan: but now as the Holy Ghost hath made the Church Holy, by sanctifying it; so Christ hath made it Catholic, by enlarging it: for at his coming, at least, at his going away, he broke down the Partition wall, by his last Warrant to the Apostles: Go teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost.  
But though Christ set his Church at large, yet not long after his time, a Sect of Heretics would needs restrain it again: For Donatus and his followers, would persuade the world, that as before the true Church was only in Canaan: so now, the true Church was only in Africa: but by believing the Holy Catholic Church: I now disclaim both these Churches, the Church of the Jews, as not being Catholic, and the Church of the Donatists, as being neither Catholic nor Holy.  
But what use is there of this Article? May not a Christian man do well enough, and yet leave this Article out of his Creed? Indeed, there is not only great use of it, but even necessity. For seeing there is no salvation out of the Catholic Church; what assurance could I have of my salvation, if I did not believe, that there is a Catholic Church? How can I believe myself to be a member of that Body, which I do not believe to be? For this Holy Catholic Church, is the number of all those, whom God hath Predestinated and Elected: and though the Catholic Church may have in it errors, and perhaps Heresies: yet the Holy Catholic Church can have none in it, but Orthodox and true believers. For it is as the Ark of Noah, to save all that believe the coming of the Flood: but unbelievers are all excluded from entering into it; It is as the Corporation of the Citizens of the New Jerusalem, in which, whose names are not Enrolled: (and none are Enrolled, that believe not,) they can be no partakers of the Heavenly Privileges; of which, Salvation is the chiefest. If there were not a Holy Catholic Church; then Christ should be a Shepherd without a Flock; then God the Father, should be a King without a People; then the Holy Ghost should be a guide, and have none to lead: but the Two first of these, are assured us by Christ, where he saith, Fear not little Flock, For it is your Father's pleasure to give you a kingdom: and the last, where he saith, He will send the Holy Spirit to lead them into all truth. Therefore there is an Holy Catholic Church; which, he that believes not is not of it; and not being of it, can have no hope of salvation by it.  
To be Holy and Catholic, are indeed the proper Characters of a Christian Church; the first representation whereof, was then, when at Pentecost, there met at Jerusalem, of all Nations under heaven: Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia and Judea, in Cappadocia, Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Lybia; and sirangers of Rome, Jews and Proselytes, Crete's and Arabians: For here was no bounding within Canaan, no bounding within Africa, but the Church was made apparent by plurality of Nations, to be Catholic, and by visible graces to be Holy.  
This Church therefore, I believe to be holy, yet not holy in perfection, but tending to perfection; and justly called holy, for its Inchoation; and I believe it to be Catholic, but Catholic in doctrine, not in discipline; and therefore the rule of it as concerning doctrine is this, Quod ab omnibus, Quod ubique, Quod semper: For if it be not ab Omnibus, It is not Catholic in Persons: if not Vbique, not Catholic in place; if not Semper, not Catholic in time; and all these must concur, to make the Church be Catholic in Doctrine: In Discipline, not so; for there, neither ab omnibus, nor ubique, nor semper is required: but it may be various, and divers, according to the diversity of Time and Place; and yet in doctrine be the Catholic Church: For Discipline is but only Ecclesiastical, where Doctrine is divine.  
This Article binds my belief to no particular Church, as it is a particular, but as it is a Member of the Catholic: For take it by itself, without considering it, as a Member of the Catholic Church: and it is not so properly a Church, as a Conventicle; which though I cannot deny, but it may be Holy, at least in a Moral holiness: yet I can deny, that I am bound to believe it to be holy, because I am bound to believe no true holiness to be out of the Catholic Church.  
This Catholic Church is a School of instruction, to teach us as much as we are bound to know, and a Rule of direction, to inform us as much as we are bound to believe: if it were but only what Saint Thomas saith: this might make us doubt of Christ's resurrection: or if it were but only, what Saint Peter saith, this might make us incline, to comply with the Jews: but when it is that, which all the Apostles with one consent say, this is the voice of the Catholic Church, and can never make us to go astray. And therefore to this Church, I submit all my faculties, both my understanding to her decrees; and my will to her counsels; and make account, that if I know any thing, and not of her instruction, it will prove but falsehood; if do any thing, and not by her direction, it will prove but folly: For, this that Spouse of Christ, of which it is said, Thou art all fair, and there is no spot in thee. Oh then, let not me begin to make any spot in the face of thy Spouse, O Lord, but so purge me with Hyssop, that though I be not pure, yet I may be clean; at least not so foul, to defile others; nor deserve with Miriam to be put out of the camp of thy Militant Church, but may come to thy Triumphant. As therefore this Article is the first of all we have to believe, so let it have the honour that is due to the first, and have the highest place in our belief; For indeed, all the Articles that follow, are but as flowers that grow in the garden of this Catholic Church: The Communion of Saints, as the flower of Charity. The forgiveness of sins, as the flower of Faith: The resurrection of the body, as the flower of Hope; and the life everlasting, as the flower of reward: if I may not rather say, as the whole nosegay of all the other flowers together; seeing in this, they have all their smells united into one fragrant odour; Charity raised to perfection, Faith turned into love, and Hope into enjoying.  
But what should be the cause, why amongst these Articles that are to be believed, there is no mention at all made of the Scriptures? For, seeing we are commanded to search the Scriptures; No doubt, it is required we should believe the Scriptures; and if we should believe them, why are they left out in the Article of our belief? Is it not that these were Articles of Belief for a Christian man, before any Gospel of Christ was written? and how then could they have any place in the Creed; when they had not as yet any being in the world? For the life and doctrine of Christ, was published by word, before it was recorded by writing; and the Apostles preached it, before the Evangelists writ it: and this Creed being a Breviate and sum of that which was preached; who can tell but it may be more ancient than that which is written? at least being the substance of them both: what more is it to believe the Scripture, than the Creed? And then what need is there to have them named, when they are expressed? And as for the words of Christ, Scrutamini Scripturas, Search the Scriptures: or, ye search the Scriptures; if we extend them no further, than Christ spoke them, we may be fare enough off from believing the Gospel. For Christ spoke then but of the Old Testament, and not of the New, which at that time was none. For the first Gospel that was written of Christ, was that of Saint Matthew, which was not written, till eight years after Christ's death; the other, much later; especially that of Saint John, which was not written till thirty years after, and therefore the Creed, no doubt, was delivered, if not in form, as now it is; at least in substance, as now it is; long before any Gospel was written.  
And may it not be further said, that this Creed seems to have been penned, when Religion was first translated from Judaisme to Christianity: and therefore that there are no other Articles in it, than such as are in opposition to the doctrine of the Jews; by introducing in their place, the Christian belief: For by the Article of believing in God the Father, God the Son, and God the Holy Ghost, we utterly renounce the doctrine of the Jews, who acknowledge no Trinity of Persons in the Deity. By believing the Incarnation of the Son of God, Christ Jesus, and his passion under Pontius Pilate, we renounce the doctrine of the Jews, who teach, that the true Messiah is not yet come. By believing the Holy Catholic Church, we renounce the opinion of the Jews, who thought that the Church of God was bounded only within Canaan, and that no Church could be holy, but that of Israel. By believing the Communion of Saints, we renounce the doctrine of the Jews, by which, a Jew indeed would take no usury for money of a Jew; but to any of another Nation, they would use oppression, to the very grinding of their faces. By believing the forgiveness of sins, we renounce the Pharisees Justification by works; and stick only to the Publicans Justification by Faith, O God be merciful to me a sinner. By believing the Resurrection of the Body, we renounce the error of the Sadduces, whom Christ confuted by this argument, Have ye not read that which was spoken to you by God, saying, I am the God of Abraham, the God of Isaak, and the God of Jakob: God is not the God of the dead, but of the living. By believing the life everlasting, we renounce the opinion of the Jews, who depended only upon temporal benefits, and the blessings of this life; and as for the life to come, were as careless of it, as ignorant. And now, seeing all the Articles of this Creed, are in opposition to the doctrine of the Jews; what marvel, that in it there is no Article for believing the Scriptures; when, as concerning the Scriptures that were then, there was no opposition beweene the Christians and them.  
It may with more reason be demanded, why in these Articles of belief; there is no mention made of the Sacraments: seeing Baptism and the Lords Supper were ordained by Christ himself, and are things so necessary to be believed? But is it not, that of Baptism Christ said; Go teach all Nations, Baptising them in the name of the Father, of the Son and of the holy Ghost: and of the Eucharist he said, Do this in remembrance of me; and so both these are things of Action, which we must not only believe, but do; and therefore fit placed, Inter agenda, amongst the records of things to be done; than Inter credenda, amongst the Articles of things to be believed.  
The Catholic Church is no sooner founded, 
The Communion of Saints.  but the Communion of Saints follows presently upon it; as was seen at the Pentecost, after Ch●ists Ascending, when the Holy Ghost descended upon the Apostles in cloven Tongues; for than were present of all Nations under Heaven, who it seems, made the representative body of the Catholic Church: and then being all of one accord, and having all things in common and distributing to every one as they had need, they acted the Article we here believe.  
If there were not a Communion of S 'tis, the wicked should be more charitable than the godly: for among the wicked there are leagues and confederacies, and they hold together for the common good; and oftentimes their lives are engaged for one another: and if the wicked do this, the godly certainly, will do it much more; and this makes me to believe assuredly, The Communion of Saints.  
But are there Saints then on earth? Are not all men living, sinners? and can sinners be Saints? Indeed, not Saints by Canonization of men, but by the Canonization of the Holy Spirit: Not Saints in perfection, but in Inchoation; called Saints, as Saint Paul saith; because called to be Saints, as having their Names written in the Book of God in Heaven.  
But we must here take heed of the Anabaptists Communion of Saints: For by their Communion, no man should have any thing in private; but all should be in common; and so, none should be richer or poorer than another: which would make Christ's Predication directly false; where he saith, The poor ye shall have always with you: and would make all these exhortations void: Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. Charge them which are rich in this world, that they be ready to give, and glad to destribute. Give Alme, of thy goods, and never turn thy face from any poor man. But indeed, this Communion is in part expressed by Saint Paul, where he saith, Do good to all men, but especially to those of the household of Faith. For the being of one household, implies plainly a common provision for all the house, but implies withal, a disparity of estates.  
Indeed, the first flower that grows in the Garden of the Catholic Church, is the Communion of Saints; which as it gins in the Militant, so it continues in the Triumphant Church: Continues there when the other flowers are withered and gone: For when Faith and Hope shall be no more, yet Charity shall continue; and not only continue, but be then most flourishing: and if we did not believe the Communion of Saints, we could not truly say, Our Father in the Lord's Prayer: for in saying Our Father, we profess this Communion.  
But for the better understanding of this Article; It may be conceived, that there are Saints on Earth, and Saints in Heaven; and this Article contains the Communion of them both; both of the Saints on earth between themselves, and of the Saints in Earth and Heaven with one another. What though they be fare distant and asunder? Are not the feet so from the head: are not the hands so from the heart? Yet if there were not a relation and correspondency between them: neither the feet would be able to move, nor the hands to stir, and perhaps not the head in many things to do his Office.  
And this Communion consists, either in Assistance, or in Love; but in Assistance, for a time; in Love, for ever. For as the Saints in Heaven assist us, by praying, that we may so lead our lives in this life, that we may come to be admitted into their Society in the next: So we assist the Saints in Heaven, by praying, that the suit which they make, lying under the Altar, may be heard and accomplished. They pray for us, that we may be partakers of the forgiveness of sins; and we pray for them, that they may be partakers of the Resurrection of the body. But as this Communion of Assistance is but for a time; so the Communion of Love will be for ever: For we shall love one another, and be loved of one another, as Members of one Body, as Inhabitants of one City, and as Fellow-labourers in the work of exalting God's glory; a work, which because it shall never end, there shall therefore, never be end of this Communion.  
If the Communion be of the Saints on earth between themselves, this is visible charity; as it is said, If ye love not your brother, whom ye see; how can ye love God, whom ye do not see. And it consists in supplying what wants soever we see in a brother, as fare as we are able; and in doing to others, as we would be done unto ourselves. If the Communion be of the Saints in Heaven between themselves, this is Intellectual Charity; and it consists in a reciprocal love they bear one to another, in regard of the love they bear all to God. If the Communion be of the Saints in Heaven, towards the Saints on Earth; this is condoling charity, and it consists in a grief they take at any sins, we commit; lest we should not be found blameless, at the great day of the Lords appearing. If the Communion be of the Saints on Earth, towards them in Heaven; this is a congratulating charity, and it consists in a pious rejoicing, at the happiness we conceive they enjoy, in the fruition of God, and of his blessed Angels.  
This Communion of Saints, is a Gazophylacium, or Treasury, where there is receiving indeed, but not without contributing: we must do our parts to it, or never look for any part in it; and it is to be doubted, there are many Heretics amongst us, concerning this Article, that either understand it not; or at least, believe it not: For if they did truly believe the Communion of Saints, were it possible, they should pass by the man lying wounded in the way, and not do as much as the Samaritan did; take care of his curing? It is, no doubt, good to observe the Rule, that Charity gins at home: but it is good also to understand the Rule; and to know what is meant by home; for the Home of Charity, is included in the Communion of Saints; and extends as fare, as the relieving of a needy brother. But alas, because Charity seeks not her own, therefore she herself is not much sought after; and while Charity is neglected: this Article stands in our Creed, but as a cipher; and as well we may forbear to faith we Believe it; as forbear to show by our actions that we Believe it: Or rather, better indeed to leave it out of our Profession, than not to take it into our Practice. And this Communion is therefore necessary to be believed, because it is the flower of Charity, and must be set in our hearts betimes: that it may take the deeper root, as that which shall continue, when the flowers of Faith and Hope shall be faded and gone.  
And now having spoken of the two Articles, 
The forgiveness of sins.  that properly relate to the Holy Ghost. It follows to speak of the two next Articles, which properly relate to the Son of God, Christ Jesus; whereof this is the first, I believe the forgiveness of sins. And indeed, after the Communion of Saints; this Article follows very fitly, seeing there is seldom any mention made of Forgiving of sins; but that there is mention made of Charity also; as in the Prayer taught us by Christ, we say not, Forgive us our trespasses, but say withal, as we forgive them that trespass against us: For, Love covers the multitude of sins; and the sins being covered, they are the more easily forgiven afterward.  
But whether the connexion of this Article to the former, be for this reason, or no; there are certainly of this Article many great reasons: For, if there were not Forgiveness of sins, the whole world should be damned. For, all the World being guilty of sins, and the Wages of sin being death: if that wages be not forgiven, how shall any man be saved? But seeing there are which are Elect, and ordained to salvation; this makes me assuredly to believe the Forgiveness of sins.  
If we should not believe the Forgiveness of sins; Why have we Believed, that Christ was Crucified? For, why was he Crucified but to pay the penalty of our sins? And the penalty being paid, how can the sins but be forgiven? To what end was all the suffering of Christ, but to satisfy his Father's justice; That laying the severity of his justice upon him, he might confer the benefit of his mercy upon us; and how is his mercy conferred, but by Forgiving of sins? If we should not Believe the Forgiveness of sins; how could we believe that God were merciful? seeing the chiefest act of Mercy, consists in Forgiving? And to deny God to be merciful; what were it, but to deny him the most glorious, and the most eminent of all his Attributes? seeing his mercy is above all his works. Alas, if we did not believe the Forgiveness of sins; in what miserable affliction should our minds be? For knowing first, that we cannot but commit sins daily; and then knowing, how grievously our sins provoke the wrath of God against us: and lastly knowing, how fearful a thing it is, to fall into the hands of the living God; in what a miserable condition should we be, if we did not believe the Forgiveness of sins? If I should not believe the Forgiveness of sins; what hope could I have they should ever be forgiven? seeing all the means I have in myself, to procure their forgiving, is only my belief, that they shall be Forgiven.  
O how comfortable an Article is this; which makes it be truly said of Christ: In odour unguentorum tuorum curremus post te; In the savour of thy sweet Ointments we will run after thee. For with this Ointment he healeth all our sores, he makes us whole in all our diseases; he makes us strong in all our Infirmities. O my soul, if at any time, thou either by infirmity, fall; or by allurements, be enticed to commit sin; then have recourse to this Article: I believe the forgiveness of sins, and thou shalt certainly find in it, both rest and refreshing to thy fainting spirits.  
And of what sins is it then, that I believe the forgiveness? Indeed of all sins, how great or many soever they be; for seeing there are no limits of God's mercy, neither is there any bound of his forgiving. And therefore, though m● sins be more than the hairs of my head, though a burden fare greater than I can bear; yet I believe the Forgiveness of them all.  
But if I believe the Forgiveness of all sins, do I not then believe the Forgiveness of a sin which shall never be forgiven? For is there not a sin against the Holy Ghost, which shall never be forgiven either in this world, or in the world to come: and so my Believing will prove a false Belief, and deceive me in the end. It is true indeed, that such a Sin there is; but is it not that the chiefest Ingredient of that sin, is the not-beleeving the Forgiveness of sins? And therefore he that truly believes this Article, is never likely to commit that sin; seeing the believing being from the Holy Ghost, the sin against the Holy Ghost can never be committed.  
But is this the uttermost of our belief, to Believe the Forgiveness of sins? Is there no place for believing the Merit of Works? If there be, why hath it not here a place in our Creed? Indeed, in the Pharisees Creed, it might perhaps have a place: but in the Penitent Publicans Creed, such as we profess ourselves to be, what place can it have? seeing all his belief is terminated in this, O God be merciful to me a sinner. Indeed, as Solon, amongst all his Laws, made no Law against Parricides; not, that he did not think them worthy of Punishment; but because he thought, there would never be any so unnatural, and therefore thought it not needful to make a Law against a Non futurum, against a fault that was never like to be committed: So in our Creed, there is no Article, of the Merit of good works: Not that good works may not Merit; but because such Meritorious works are never like to be done by any; and therefore not fit to make an Article of a Non futurum, of a thing, though possible, yet not likely: or rather, so fare from being likely, as not being possible. And indeed, which of the Apostles can we think, should have been the Author of such an Article? Saint John, we may be sure would not; For he saith plainly; If we say we have no sin, there is no truth in us; and where there is sin, there can be no Merit. Saint Peter, we may be sure, would not: for, though there was a time, when he thought he could do wonders of good works, and even die with Christ; yet when it come to the point, he was glad to bewail his infirmity with tears: and to say to Christ, when time was, Depart from me, for I am a sinful man. And Saint Paul, we may well think, would not; For he professeth directly, To glory and rejoice in nothing, but in the Cross of Christ crucified: And for what serves the Cross of Christ, but for the Forgiveness of sins? And by the judgement of these Apostles, we may judge of the rest; and therefore no defect of our Creed in this, but the uttermost bounds of our Belief in this point; beyond which there is no Plus ultra, goes no farther than this, to Believe the Remission and forgiveness of sins. We may indeed labour, & we must labour to do good works, the best we can; but all the Merit of it, is but this, and it is a great Merit too; that we cannot rightly believe the Forgiveness of our sins; if we do not labour, not to sin, and do our endeavour, to do good works. O my soul, all we have to trust too, all we have to hold by, is the Forgiveness of sins: For, these are they that make God angry with us: and these forgiven, will reconcile him. These are the causes why he turns away his blessed face from us: and these, forgiven, will make his cowtenance to shine upon us: all Merit must be ascribed to him only, in whom they are forgiven: between whose Merit, and his Father's mercy; I know not how to distinguish; and therefore take them both but as one motive, to make me Believe the Forgiveness of sins: All of us, have only sin, Christ only hath Merit, his Father only hath Forgiveness; For with him there is mercy, and plenteous redemption.  
But may not a sin be forgiven; and yet the Penalty be still in arere? Was not the sin of David with Bathsheba forgiven, and yet punished afterward by the death of the child, that was begotten of her? It is true indeed, the life of the Child was taken away indeed, but this was not properly a punishment for the sin, but a castigation of the sinner, to make him the better to resent his sin, and to be the more wary afterward of committing the like. Besides, it may be thought rather a favour, than a punishment to David; for in taking away the life of the Child, there was that taken from him, which upon his repentance, would have been a perpetual eyesore to him, if it had lived; according to that of St. Paul, What fruit have ye of those things, whereof ye are now ashamed? Withal, it was not perhaps without Mystery; to show, that the pleasures of sin never bear but blasted fruits, which fall off the tree, before they come to ripeness.  
But at what time is it, we believe that sins may be forgiven? Indeed at all times, as long as sins may be committed; which is all the time, that we are living in this world: but if once we be dead, as there will be then no more committing of sin; so neither will there be any more forgiving of sin: but where the tree falleth, there it will lie.  
But is there not a sin, of which it is said, It shall never be forgiven, either in this world, or in the world to come? And why is this said, but because a sin may be forgiven, in the world to come, though it be not forgiven in this world; and this perhaps, is a cause, why some have conceived, that in the world to come, even the Devils themselves shall be forgiven. But is it not that the Not-forgiving of sins in the world to come, is therefore mentioned; because in the world to come, shall be pronounced the sentence of Not-forgiving: and so it is but as to say, it shall never be forgiven in this world, upon private conviction; nor in the world to come, upon public condemnation. For otherwise, it is most evident, if absolutely a sin be not forgiven in this world, neither shall it ever be forgiven in the world to come.  
It is no small impediment to the belief of this Article, that there are few, who think they sin at all; but are of the Pharisees mind, and their Consciences are as clear as Crystal: and of those again, that think they sin, there are few that know the greatness of their sin; but they judge of their sin, as of the Moon: this little because fare from their sight; that little, because fare from their thought. And of those again, that know the greatness of their sin, there are few that say with David, I acknowledge my iniquity, and my sin is ever before me. For sin being an unpleasing sight, they love not to look upon it, more than needs they must, & while they look not upon the disease, they look not after the remedy; and so between the little knowing of sin, and the little acknowledging of sin: the belief of this Article is in no little danger to be very little; only Faith stands in the breach: and supplies all defects, and it is the work of Faith; and indeed of a great Faith, that can truly say, I believe the forgiveness of sins.  
There have been Heretics of old, who held this opinion; that no fins should be forgiven, that were committed after Baptism; and they grounded their opinion upon the saying of Saint Paul; If we sinne wilfully after we have received knowledge of the truth, there remaineth no more Sacrifice for sins; and grounding themselves upon this Text, they would neither Baptism others, nor be Baptised themselves, till in their old age; making account that Age having repulsed in them inordinate desires; they might safely then be Baptised, without fear of committing any wilful sins afterward. But would any man believe, that men of common sense, could ever fall into so gross an error; especially, having heard it said, At what time soever a sinner repenteth him of his sins, I will put all his wickedness out of my remembrance, saith the Lord. That we may see, it is not time that prejudiceth God's forgiveness; whether before Baptism, or after; whether sooner, or latter: but come at any time, and bring Repentance, and God at no time will be wanting to Forgiveness. For as it is mercy in God, which is the motive to us, to Believe the forgiveness of sins; so it is Repentance in us, that is the motive to God, to Forgive us our sins.  
But why is the Forgiveness of sins, put here inter Credenda, amongst things to be Believed; and not rather, inter Agenda, amongst things to be done: seeing to Remission of sins, there belongs Repentance, a thing to be done; and without Repentance, no forgiveness. Is it not that forgiveness of sins, is an effect of Faith; and therefore justly placed amongst things to be Believed; and though Repentance be necessary to come in the Recre, yet Faith must lead the Vant-gaurd, and have the Preceedence: For if Faith go not before, Repentance will not follow; indeed, cannot follow, seeing without Faith, It is impossible to please God.  
And now my soul; observe the great extent of this Article, it keeps me from sinning against the Holy Ghost, whilst I believe the forgiveness of sins, by his inspiring; it appeaseth the wrath of God the Father, whilst I believe the forgiveness, in only his mercy: It glorifies his Son Christ Jesus, whilst I believe God's mercy, through only his Merits; that seeing this Article is regardant to all the Persons in the Trinity, I may hope that by believing it, all the Persons in the Trinity, will be regardant upon me; and specially, the Son. For indeed, this Article, and the next that follows, are two flowers I may say, that grow upon the very Grave of Christ. For as there is no Forgiveness of sins, but only by the virtue of his death: so there is no Resurrection of the body, but only by the operation of his Rising from the Dead.  
And thus fare we are brought by this flower of Faith: I believe the Forgiveness of sins: The next is the flower of Hope, 
The Resurrection of the Body.  by which we Believe the Resurrection of the Body; and it follows indeed, very fitly; for seeing the body died not at first, but by reason of sin; what should hinder, if sin be forgiven, but that the body should rise again, and return to life? This indeed, is a flower something hard of growing; but 〈◊〉 grown, sends forth a most 〈◊〉 savour: and as, of all the Articles in the Creed, there is none more hard to be believed; so once believed, there is none that ministers greater comfort. For, what need I care, though my body be laid in the grave, and be turned to dust; so long as I am sure, and undoubtedly believe, that hereafter it shall rise again, and be in the same, but a better state than now it is: In the same for substance, but in a better for qualities and endowments.  
If there were no Resurrection of the body; then neither the godly should have Reward in their Bodies, nor the wicked, Punished; but seeing both the godly shall be Rewarded in their Bodies, and the wicked, Punished; therefore there shall be a Resurrection of the Body.  
This Article, no doubt is hard to be believed; For, who would believe, there should be Regressus a corruption ad generationem, a privatione ad habitum: a going bacl from Corruption to Generation; from Privation to Habit; a thing impossible in Nature, and improbable in Reason; yet this impossibility in Nature, this improbality in Reason must be believed; before we can believe the Resurrection of the Body. Who would believe, that a Body consumed to dust, and that dust scattered by the wind into a thousand places, should ever be brought together again, to be the same body it was before? who would believe that a Body devoured, perhaps, by wild beasts; perhaps, eaten by Fishes; and by digestion become a part of those Beasts or Fishes; should ever return to be the Body of a man again; as it had been before? Indeed, none would believe it, that looked only upon the power of Nature, as were led only with the light of Reason; but when we look upon a Power that is stronger than Nature, and are led by a Light that is brighter than Reason: what should hinder, why we should not believe it? Shall we not believe the Resurrection of the body, because we know not by what ways it shall be raised? Is it not enough, that we know the power of God's ways; but that we must also know the ways of his Power? Do we know, how the body at first is form in the Mother's womb; and would we look to know, how it shall be form the second time, in the womb of the Earth? Have we professed by the first Article of our Creed, that God is Almighty; and will we not allow him to do the works of an Almighty? Do we believe that nothing is impossible for God to do, and yet think, there is this thing, which he cannot do? Look upon the Corn, when it is cast into the earth; and after a few days, you shall see it to be nothing but as a kind of corruption; and yet of that corruption, doth God make the same Corn to spring up again; and to be as flourishing, as it had been before: and if God do this in the Corn, shall he not as well do it in our bodies?  
But, it is not perhaps, that we doubt of his Power, but of his Will; seeing his Will is not always to do all he can. And can we doubt of his Will; his Will so often revealed to us in his Word: so firmly assured to us by his Word; This is the Father's Will, which hath sent me; that of all which he hath given me, I should lose nothing; but should raise it up again at the last day. And in another place, This is the Will of him that sent me; that every one that seethe the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day.  
And now if we be satisfied of his Will; shall we fall back again into a relapse of doubting his Power? But alas, is it any hard matter, for God to make the same body again, which he had made once before? Or is it harder for him, to make a Body the same it was before; than it was to make it at first, when it was not at all? Is it not easier for God, to make a Body out of something; than it was at first, to make it out of nothing? Is it any hard matter for God, to reduce all Bodies to their first Elements; and then to mix and compound them again, as he did at first? When our Bodies were first made, they were made but of dust; and when they are dead, they shall but be turned into dust; and cannot God take the same dust, to make the same body again, as well now, as he did then? What though it be scattered about in a thousand places: is distance of place any thing to God, who is equally in all places at once? Is it hard for God to know, which is the proper dust of every particular Body, and to give to every one their own dust; whose knowledge extends to count the just number of the sand, and to call all the stars of Heaven by their names? Is there any dust upon the Earth, any mote in the Sun, which God hath not made? And if he have made them all by his power, shall he not dispose of them all at his pleasure? If by only saying, Congregentur Aquae: God made the great Ocean, which we cannot look upon without wonder; Can he not as well, by only saying, Congregetur Pulvis, make the dust of all Bodies come together again; that every Body may be the very same Body, it was before? Say a Body be devoured of Beasts; be eaten of Fishes: so as by digestion, it become a part of their Bodies, say it suffer never so many alterations; yet all those alterations shall be resolved at last, into the same dust it was at first: and cannot God of the same dust, make the same Body again; as well now as he did before? God of nothing made the dust of the Earth; and of that dust, the Body of man; and though the dust which was made of nothing, shall return again to nothing; yet the Body of man, that was made of dust, shall never return to less than dust; and to so little, should never have returned neither, if God for man's transgression had not denounced against him, Pulvis es & in pulverem reverteris: If then Gods saying, Dust thou art, and to dust thou shalt return; have been the cause of the Bodies returning to dust: why shall not his saying, A Body thou art, and a Body thou shalt rise again; be as well a cause of the Resurrection of the body?  
And now, if we be satisfied of his power; shall we fall back again into a relapse of doubting his Will? But why did God make the Body of man of dust; where he made the bodies of Beasts of nothing; but because, the bodies of Beasts, shall return again to nothing: where the Body of man shall never return but into dust, that out of that dust; it may rise again, to be the same Body it was before? Why did God make the Body of man himself; where he commanded the Earth to bring forth the Bodies of other Creatures; but because he meant it a further preservation, than he meant other creatures; and what further preservation, if the body did not rise again?  
And if now again we be satisfied of his Will; shall we fall bacl into another relapse of doubting his power? Cannot God do as much upon a sudden, as Nature can do with Time? Though Nature must have nine Months lying in the Mother's womb, before it can make a man's Body perfect; yet God made Adam a perfect Body in an Instant; and could he transcend Nature then, and can he not now? Is he grown to be as impotent as Nature: able to do no more, than what naturally may be done? What though the world doubt it, and saducees deny it; shall we rather assent to them, then say with Job, Though worms destroy this Body, yet I shall see God in my Flesh: And if see God in his Flesh, then must his Body rise again, that he may have Eyes to see him.  
And as these be some reasons of many, to show, that the Resurrection of the body; may be. So there are other reasons as strong, to show that it shall and must be. When Moses met Christ on the Mount; how came he by his Body again, which had been dead and buried many hundred years before? How came those men by their bodies again, who having been dead and buried, arose at the time of Christ's rising; and appeared unto many in the Holy City? When Christ at the last day shall say, Venite Benedicti Patris, Come ye Blessed of my Father; he shall not say it to the soul alone, nor to the body alone, but to the whole man; and if to the whole man, then must the body be joined to the soul again, that it may be a whole man; but no such conjunction, if no Resurrection of the Body. Is not Christ our head, and we his members; and if he Ascended up to Heaven in body and soul, must not we that are his members do the like? But no such Ascension, if no Resurrection of the body. Hath not Christ promised, That we shall sit with him at his Table, and eat and drink with him in his Father's Kingdom? But no such Eating and Drinking, if no Resurrection of the Body.  
When Christ in the Gospel, meant to confute the Sadducees, denying the Resurrection, he used this Argument: Have ye not read, what God said to Moses in the Bush: I am the God of Abraham, the God of Isaak, and the God of Jakob: God is not the God of the dead, but of the living: and with this Argument he put them to silence. But how their Error is confuted by this Argument: or how this Argument proves the Resurrection of the Body, is not easy to be perceived. It seems, the Argument is not so much ad Rem, as ad Hominem; though it prove not directly the Resurrection of the body, yet it proves it sufficiently against the Sadduces, who therefore denied the Resurrection of the body, because they believed not the immortality of the soul: and this Argument proving directly the immortality of the soul, proves sufficiently against them, the Resurrection of the body. Or is it, perhaps, meant thus; God is the God of Abraham; but Abraham is not the soul only, but the whole man: and therefore the Body of Abraham, though now dead, must of necessity be raised to life again; seeing, God is not the God of the dead, but of the living. Indeed, all Moral reasons, that can be brought to prove the Immortality of the soul, may serve as well, to prove the Resurrection of the body: For if there be reward for the godly in another life; certainly, that reward shall not be to the soul only, but as well to the body; and if to the body, then must the body of necessity rise again, that it may be capable to receive the reward? But what capacity, as long as it is lying in the dust? And as this reason is of force, to prove the Resurrection of the body, in the godly: so the punishment due to sin, makes it of no less force, to prove it in the wicked.  
All that hath been said, and all that can be said in this matter; are as so many links, that may be made into a chain, and will necessarily draw us on, to this belief: For will you except against the body, that it is not worthy to be raised from the dead? Or will ye except against God, that he is not able to raise it from the dead. Or will ye except against the cause, that it ought not to be raised from the dead; and when all these Exceptions are proved unjust; what doubt can there be, of its rising from the dead? For first, is not the body worthy to rise again; which is, Vagina afflatus Divini, the receptacle and sheath, as it were, of the Divine breath; and is not our Flesh, as one calls it soror Christi, the sister of Christ, that if, of itself it be not; at least, by this Consanguinity, it is most worthy. Is not God able to raise it again out of dust, who at first made it of dust, and dust of nothing? Is there not just cause, it should be raised again; indeed so just, that it is of necessity, if God be just. For if the body be not raised again, how can it appear in judgement? And if it appear not in judgement, how can it receive the sentence of Absolution, or Condemnation; and if it receive not such sentence, how can it be Punished, or Rewarded, and if it be not Punished or Rewarded: how can God be just, that neither punisheth nor rewardeth, the good or evil it hath done in this life? And seeing God is most Just, even Justice it see fe. It follows of necessity, that the Body shall be raised again to life: which though it be here made an Article of our Belief, for the difficulty; yet it falls within the compass of our knowledge, for the certainty.  
To doubt of the Resurrection of the Body, is to doubt, (as hath been said) of either God's Power, or of his Will: and to doubt of his Power, is to make him no God: and to doubt of his Will, is to make him not good; For how should he be good, to destroy our Bodies, which are Temples of the Holy Ghost; if he should not raise them up again, that they may be Temples for his service? O my soul, let this be thy joy for the resurrection of thy Body; Not, that it shall rise again, to be sinful flesh and blood as now it is, but that it shall rise to be a Temple for the Holy Ghost; fitted to be taken into the Choir of Angels, to sing the praises of God, and of his Christ for ever. And indeed, if I thought my Body should rise again, to be in the state that now it is; though with enjoying as much happiness as the world can afford: yet I would make it my humble suit to God, rather to let it lie in the dust still, then to raise it up to such a life. For alas, O Lord, what do the pleasures of the World, but distract me from thee; and what is my hope, but to enjoy thy presence? What is the World, but a bar to keep thee from me: and what contentment can I have, while I am without thee? No my soul, thou shouldst do most unkindly, to wish my Bodies rising again; if it were not to be with God, and to serve him as a Temple of his glory. For without this, no Resurrection of the body shall be welcome to me; Alas, not so good as lying quickly in the dust.  
But if it were meant, that our Bodies indeed should rise again, and be the same hereafter, as now they are; why would God suffer them to die at all? and not rather continue them alive still? For so he might have saved himself the trouble of new making them; and us the misery, of so long missing them. But now, seeing the soul hath been without its body, so many hundred years already, and is like to be without it, God knows, how many hundred years more; why may it not be contented, to be without it altogether, and never stand expecting this impossible Resurrection? But, O my soul, how vain are these thoughts? For what are we, that we should enter into God's secrets? as though we could comprehend that which is Incomprehensible; and search out that, which is Unsearchable? As for Gods suffering the body to die, and not continuing it alive still; who sees not the reason, that knows the sentence, pronounced by God upon Adam's transgression? And as for the Souls wanting the Body so long, who can think it long, that considers Eternity?  
If we did but know, or would but consider, the admirable wonderfulness of the frame of Man's body; we would much more wonder at the Formation of it, then at the Resurrection of it: and David shown himself well seen in Anatomy, when he said, I am wonderfully and fearfully made. Fearfully made indeed; For, he that should look into the frame of Man's body, and see upon what wonderful tickle points our life stands, might well be afraid; it were not possible, we could live one minute. If then we see before our eyes, the great wonderfulness of the formation of the body: why should we doubt of the less wonderfulness, the Resurrection of the body?  
There is a place in one of David's Psalms, where he saith, The Lord keepeth the bones of the just; one of them shall not be consumed; from which place, the Jews conceive an opinion, that In Spina dorsi, in the ridge of a man's back there is a little bone, which will never decay, how long soever it lie in the earth; and this little bone, to be as it were, Semen Resurrecturi Corporis, the seed out of which the Body shall rise again: and as God made Eve of only a bone of Adam, yet of that bone, he made her bone of his bone, and flesh of his flesh: So of this little back bone, God will raise the Body again, to be the same bones and flesh it was before. But what need we look after any such bone; when the least crumb of dust, is Seed sufficient for God, to raise it up the same body it was before. And indeed, we have surer ground for our belief, than Jewish Fables: For if we Believe that Christ is risen from the dead, we cannot doubt of our own rising; seeing he therefore did rise, that he might be Primitiae resurgentium, The first fruits of them that rise; but the first Fruits he could not be, if others did not rise as well as he. And therefore having believed in an Article before, that Christ risen from the dead; this Article of our own rising, is but Ex Abundanti, more than needed; but that the difficulty of believing it, requires, as it were, a double Buttress to strengthen our Faith.  
There are some perhaps, that look for Natural reasons to prove Demonstratively, the Resurrection of the body; but is not their expectation very unjust, to expect Natural reasons, to prove a thing that is not Natural? If Natural reasons could be given of it, it should be fit for the Metaphysics, than a Creed; and as able to breed a Knowledge, as Belief: Our Reason only helps us thus fare, to make us know, there is something left for Belief, which Reason cannot reach to, and of this nature is the Resurrection of the body: our. Belief shall then be turned into knowledge, when we shall come to have experience of it; in the mean time, we must content ourselves with Believing it: And, O my Soul, do thou believe it indeed; and be most assured, that though thy Body leave thee for a time, and be laid in dust, and be turned to dust: yet it will not be long, ere it shall rise, and be joined with thee again, as now it is; but in a far happier condition than now it is: Not stubborn and restive then, but tractable and obsequious: not earthly and lumpish then, but Airy and light; and indeed, such a body it shall be, as thou wouldst wish it to be: Not subject to diseases, Not weary with labours: Not itching with lust: Not drowsy with sleep: Not hungering after meat; and which is most of all, where now it takes upon it to be thy Master, It shall then be content to be thy servant; but such a servant, as shall therefore serve thee, because thou servest God: For it is sown a Natural body, it shall be raised up a spiritual Body: It is sown in corruption, it shall be raised in incorruption; the same body in substance that now it is, but endued with Spiritual and better qualities.  
Many questions are here moved by the Schoolmen; as whether the bodies of Abortives, which were never borne, but died in their Mother's wombs, shall be partakers of the Resurrection; seeing, though they never came to see the light, yet they had been once alive and quick? Then, whether bodies shall arise, of the same age and stature, at which they died: as Infants, at the stature and age of Infants: and others, at their several statures and ages; Or else shall all rise at a perfect age and stature; because of the words of Saint Paul, in his Epistle to the Ephesians, Till we all come unto a perfect man, to the measure of the stature of the fullness of Christ. Then, whether bodies shall arise, with the same deformities and defects, which they had living: as, Crooked, Lame, Blind; or otherwise, mutilation of Members: seeing Christ arose, with the same wounds which he received, when his body was pierced with the Spear? And many such questions moved more out of vain curiosity, then tending to Edification: and which perhaps may probabably be argued, as having colours on both sides: but can never directly be defined, as having warrant on either side: Reason may make conjectures of it; but Faith will build no certainty on it. It may be sufficient for us to believe, that the bodies of all men, shall rise at the last day, and stand at the Tribunal of Christ, who shall come from Heaven, to judge the Quick and the Dead.  
And now having believed the two Articles, that properly relate to the Son of God, Christ Jesus: [the Forgiveness of sins, and the Resurrection of the Body.] It follows fitly, to believe the Article, that properly relates to God the Father; [The life Everlasting,] and it follows not only fitly, but very necessarily: For, if we should not add, the life Everlasting, it might be thought, that our Resurrection were but like theirs, who risen at the time of Christ's rising: and appeared to many in the Holy City, who risen indeed, but then died again: at least, who can tell what became of them, and so our Belief should cast Anchor in a very unsafe harbour: but now by adding the life Everlasting, we make the Resurrection of our Bodies, a perpetuity; and believe they shall rise again, never any more to die. And indeed how can it be otherwise? seeing there never was but one sentence of death denounced against man: and that sentence once executed, by his dying once: there is no new sentence of dying any more; and therefore the Body being believed, to be raised from the dead; the life Everlasting will be believed of course. Death indeed is a debt due to nature, and a debt that nature looks to have paid; but yet nature is not so unjust, to look that a debt should be paid her more than once: and therefore the body having paid the debt once, by dying once: if it can get to rise again, and live; it will not be then in nature's debt any more, and therefore cannot naturally die any more, but shall live for ever.  
But why is there no mention made in our Creed, of the Immortality of the soul? that of this point, there might be left no scruple; for as long as this is in sufpences, we shall necessarily fall into the error of the Sadduces; and never believe the Resurrection of the body. Is it not, that the Immortality of the soul, is therefore not made an Article of our Creed; because it is not so properly credible, Per fidem, as demonstrable per artem: there being so apparent reasons for it, that even the Heathen themselves have not denied it; and one of their own Poets could say: Parte tamen meliore mei, super acta perennis Astra forar; meaning his soul. Besides, what need is there of mentioning it, when it is sufficiently intimated, or included rather, in these two last Articles. For if we believe the resurrection of the body, we cannot doubt of the Immortality of the soul; seeing the body cannot rise, without the soul: and if we believe the life Everlasting, we cannot but believe the soul to be Immortal; seeing without the soul, there can be no life at all.  
And now we are come to the last Article of our Creed, which may well be the last; seeing it brings us to that which is Everlasting. And here it may not be unfit, to examine a little the extent of this Everlasting life: seeing it is not momentary, and fading, as our present life is; but continuing and lasting, without having any l●st: that if we say, it shall last a Thousand years, if a million of thousand years, if so many millions of thousand years, as there are sands in the sea: although an infinite incomprehensible extent of time; yet we shall express but a very small part, or rather indeed, no part at all of it; seeing, of those, how many soever, yet they will have an end at last; Everlastingness, never. It may best be expressed by number In abstracto, of which, when never so many have been preceding; yet never the fewer will be left behind. O the wonderfulness of everlastingness! enough to amaze our apprehension: so wonderful, that when we have wondered as much as we can, we may begin and wonder again; and he that shall stand wondering all his life long: yet cannot be thought to have wondered enough. justly therefore is it made an Article of our Creed; seeing it exceeds our capacity, it passeth our understanding, it transcends our reason; only Faith is apprehensive of it.  
And where is it then, that this Everlasting life shall be led? Is it not, that of the first thousand years, we may perhaps give some account: that it shall be led, where we shall reign with Christ; for so Saint John the Evangelist, in plain terms delivers it: and Papias a Bishop, and a Scholar of Saint john's, who was likely to have learned the meaning of his words, affirms more; that it shall be led here upon earth, in all delights and pleasures both of body and mind: and indeed, most of the ancient Fathers of that Primitive time, run together by a line in this Exposition; and yet by the later Fathers, is this Opinion clean exploded: and the words of Saint John expounded in a fare differing sense, and not without cause: for seeing it is truly said, that flesh and blood shall not enter into the kingdom of heaven, there is no likelihood, that bodily or fleshly pleasures shall ever be allowed to have place in that kingdom.  
Is it then, that there shall be a new heaven, and a new earth; and then this life Everlasting shall be led? And it is indeed most likely, that as our bodies shall rise, though in their old substance; yet endued with new qualities: So heaven and earth, where they are to abide, shall suffer the like alteration; that so there may be a correspondence between our bodies and them; which could not be, if the qualities of heaven and earth, were not aswell altered, as of our bodies.  
But when is it that this life Everlasting shall begin? Indeed as soon as this momentary life shall end; but yet, but in part: and therefore we believe the resurrection of the body, first; and then the life everlasting, after: because, although the soul in its kind, be living still; yet till the body rise again, there will be no perfect life; and it is not intended, that our life should be everlasting, in the imperfection of it, which is the separation of the soul from the body; but that the body rising again, and joining with the soul, it shall then be everlasting. And now my soul, consider the difference of our future life, from this that is present; which shall be so much longer than this, as eternity, than a moment; and so much better than this, as happiness then misery.  
But wherein shall the happiness of our future life consist? For if bodily pleasures be restrained, there will want a great part of that, which we now count happiness. Indeed bodily pleasures will be restained, but not pleasures of the body: but the body being raised up a spiritual body, the pleasures also of the body, shall be spiritual pleasures. And how much the soul is better than the body: how much the reason is better than the sense; so much shall the pleasures of our future life, be better than the pleasures of our present life; and if this do not sufficiently express the difference; Remember then how Christ hath expressed it, that the pleasures of our future life shall be such, as neither eye hath seen, nor ear heard, neither hath it entered into the heart of man: and by this, certainly we may well conceive the infiniteness of the difference.  
But what are these pleasures, which eye hath not seen, nor ear hath heard? Indeed, if we could tell, we should make Christ's words but vain; yet in some sort, perhaps, we may conceive them: For what eye hath seen the faces of Cherubins in their brightness? What ear hath heard the melody of Angels in their sweetness? But which is most of all, into what heart of man hath it entered, what the glory of the Almighty God is; and what joy it will be to us, to be admitted into his blessed presence? O my soul, these are pleasures, which if we could apprehend, would drive us into ecstasy, at least, would raise up our minds from grovelling in the base pleasures of this vain world.  
And who are they that shall be partakers of this life Everlasting? are they only the godly; or as well also the wicked? Indeed, as well the wicked, as the godly; but not the wicked, so well as the godly. For alas, the wicked shall live everlastingly indeed; if it may be called life, which is infinitely worse than any death, to be in perpetual torment, and pain insufferable: Only the godly shall live everlastingly; the life which is only worthy to be called life; in perpetual joy, and happiness unspeakable.  
Oh then, if our lives shall necessarily be everlasting, and that the happiness of the everlastingness depends upon this moment we now live. Let us endeavour to spend our short time so; that our everlastingness, may be in joy, and not in misery. O my soul, be always thinking of this word Never: Never shall the torments of the wicked have an end; Never shall the joys of the godly have an end: not after a thousand years, not after a million of years, not after a million of millions of Ages; but Never, Never; which if we could apprehend, or would but consider; it would certainly be a Remora to us; and give a stop to all our vain courses.  
And now having briefly run over these Articles of our Creed; we may do well to consider, how happy the Church of God should be, if it would content itself with these Articles, as once it did: For then the little Bark of Christ should not be tossed with so many tempests of Schisms; should not be torn with so many rents of Division as now it is: but should enjoy the unity of faith in the bond of peace: where now, while new Articles are daily obtruded upon our Consciences, we seem to be in worse case with Articles of faith, than the old Jews were, with the Ceremonies of the Law: they overwhelmed with number, we with novelty, or rather indeed with both.  
FINIS.