Oi a £13 03. >i£^ 533. ^2- VT PRINCETON, N-. J. i> o >r ..■vTi o >: <> *- SAMUEL AGNEW, OK PHII. AnELPHIA, PA. Q4^o jC t i |) ^'^''^'^^ Division A i SectiGH A. (Jt / 3^7 ■k A N ABRIDGMENT O F T H E EXPOSITION O F T H E creed: Written by the Right Reverend Dr. John Pearfon, Late Lord Bifliop of Chester. ^ore ef^ecially dejign'd for the life of the Englifti Readers. By THO. B IS HOT, D. D. And Minifter of St. Mary at "Tower-Parijh in Ipfwich, LONDON: printed for Bernard Lintot, at tliQ Crop- Keys between the temple Gates^ in Fketftreet, M.DCC.XXIX, ( iii ) T O T H E Right Reverend Father in GOD, EDMUND, Lord Bifhop of London. My Lord, AFTER I had endeavoured t(» reduce this celebrated Expofitioa of the Creed into a finaller com- pals, and to adapt it to the capa- city of Englijb Readers; I could pro- pole no one to whom I could more juftly defire to infcrlbe it, than your Lordfhip, or whofe approbation is more likely to re- commend It to the world. Your indefati- gable zeal to promote the intercfts of true A z Virtue, iv DEDICATION. Virtue, and Piety, in that high ftation to which the Divine Providence hath advan- ced you in the Church; your preffing, and repeated inftances to your Clergy, to exert themfelves in inculcating the impor- tant duties of praftical Religion ; your pa- ternal regard for them, and the kind en- couragement of their Labours in their la- cred Funftion ; muft neceflarily encreafe the veneration due to your Epilcopal Cha- rafter, and endear your name to every one, that retains any value for God's Ho- nour, and the Inftitution of our Bleffed Saviour. THAT primitive Spirit, with which your Lordfhip fo lately encountered the principles of irreligion, and infidelity, in ^-your moft excellent Paftoral Letter, and fupplied your people with a leafonable Prefervative againft thole fpecious infinu- ations, by which ill men are inceffantly ftriving to overthrow their Faith, or cor- rupt their manners, demands our moll grateful acknowledgments : ib long as we are animated by fuch illuflrious Ex- ampleSj DEDICATION. v' amples, we flight the daring infults of vice, and profanencfs^ and perceive with the utmoft fatisfadion, that, next to the Divine Afliftance, the happy Succels, which our attempts to flop the progrefs of Deifm amongft us, have been attended with, is owing in a great meafure, to the judicious refleftions, and advices con- tained in that treatife, which muft have a powerful influence over thofe who ex- amine this fubjed with ferioufnels and impartiality. IF I may be allowed to hope, that what I now humbly offer to your Lordlhip, will be of fervice to ellablifh men's minds in the Principles of Religion, or perfuade them to Holinels of Life; I fhall think myfelf abundantly recompen- ced for the time I have employed there- in : and unlels I have done great in- juftice to this accurate Syftcm of Chri- ftian Doctrine, this leems no very impro- bable expectation. The Right Reverend Author has folidly proved, and clearly explained the fundamental Articles of our Faith, vi DEDICATION. Faith. Since then, indeed, the Scrip- ture-prophecies from which he has de- monllrated the Bleffed Jeliis to be the Meffias, have been denied to be appli- cable to him by any Rules of Logical Realbning ^ that which the Jews in ge- neral never had the hardlncfs to objeft, has been afferted by thofe, who pretend to plead their caufe, but at the fame time depreciate, and ridicule the Oracles of the Moft High : and openly declare that no Meffias w^as promifed by their Prophets, or expefted by that Nation, till about the time of our Lord's appear- ance in the flefli : That the pafTages in which wc conclude he was defcribed, and the time and circumftances of his appearance were revealed, in order to prepare the way for his reception, cannot bear fuch a fenle as we fix upon them, in their literal acceptation. If the Texts w^hich have been appealed to, had not been commonly interpreted of the Meflias, both long before, and upon the coming of our Saviour ^ it had been unaccountable Stu- pidity in the Jewijh Rabbins to admit, much DEDICATION. vii much more to propound to their Difci- ples, a Senfc, which was Newly and Ar- bitrarily invented by their adverfaries, and which, in conjundion with the Miracles, and Predictions of Chrift, and his Apoftles, was conftantly infilled on as an irrefira- gable Argument of his Divine Million, and Authority, and the Truth of his Doc- trine. But the genuine Meaning of thele Texts has been fo fully vindicated, and their dired reference to our Redeemer fo fairly evinced, by feveral learned Writers in this controverfy, that I Ihall not trouble your Lordftiip with any further obferva- tions, upon thofe, wherein Bilhop Tear- fons Performance may feem more imme- diately concerned, I beg leave to add my hearty Prayers to Almighty God, that your Lordfhip may long continue an Ornament, and BlefTmg to his Church • and daily view with ex- alted pleafure the good effeds of your vigilance, and care, in the improvement of all orders, and degrees of men in Hea- venly Wifdom, and in virtue and godli- nefs I viii DEDICATION. nefs of Living. And when you ftiall give in your account to the chief Shep- herd of our Souls, may you receive the reward of your high Calling, and inhc-^ rit a Crown of Glory. Tour Lordfhifs Moji Obedient y and Mojl Humble Servant, Thomas Bishop. [x] THE CREED. Q( "BtUm in on, our HoiD, toljitl) ttiaiS conceiUtD bp tljc I^olp n of tlie ©irgin llSarp, fuffcwo unQcc ^outiufis dilate, inaiSi c?ucificD, DeaO, anO budcD, l)t DcfrtnDeD into If ell, tijc tljicD Dap t}c rofe again from ttie DcaD, Ije afccn&tD into l^taDcn, anO littctlj at tl)t riigl)t*lianD of ivine, Immediate Revelation is that which God delivers to man by himfelf, without the intervention, or miniftry of another man ; as for inftance, by a Voice from Hea- ven, by an Angel reprefenting God, be- ing in his ftead, or bearing his name; (which methods of Revelation we may confider without making any diftindion 2 between / BELIE V E. 7 between them) and thole perfons, to whoai jflich a Revelation is vouchlafed;, perceive, and know, and are afliared, that it is God only who fpeaks to them, and that they underftand what it is that he reveals. Thus did God dedare his will to ^ Abra- ham^ to ' Noah^ to ^ Mofesy to ^ Samuely and to ^' Ifdiah^ and the prophets. A Revelation is 7}!ediute^ when God makes ufe of the niiniftry of one man, to declare his will to others; fo Godjjjake to his people by bis fervants the pro- phet s^ ijuhtch have beenfmce the vjorld began^ (St. Luke i. 70.) who believ'd up- on the affurance they had, that, w^hat the prophets delivered to them, they them- i(t\N^% had firil received from God* which alTurance was given by the power of evi- dent and undoubted miracles, with which they were endued. As we read Mofes was, {Exod, ivc i. xvi. 50, 3r> 32. xiv. 31.) And therefore what they delivered was the IFord and Revelation of God ; they did not fpeak of themfelves, out of their own imagination, and inftinft, but were moved, direded, and over-ruled by Al- ^ Gen. xii. I. ^ Gen. vii.i. Heb.xi. 7. ^ Exod. iii. 2. * I Sam, iii. 7, 21. i Sam, ix. i j. ^IfaiaJii. i. ii. I. vi.S. vii.3. B 4 mighty * A R T I C L E I. mighty God ; they did not frame or pub- lifli their own notions, or conceptions, but the didates of the Eternal Spirit. For the prophecy came not in old time by the will of man^ but holy men of God fpake as they "were moved by the Holy Ghoft, (2 Epift. of St. Tet. i. 2 1 .) Thus God at fundry times^ and in divers manners fpake in times pafi unto the Fathers by the prophets^ io that the things he propounded, were to be faith- fully embraced by them both; and in thefe lafi days hath fpoken unto us by his Son, (Heb. 1. 1,2.) whofe Revela- tion enlarged, and explained the doftrines that we are to believe, and thefe dodrines are the Faith ofjefusy (Rev. xiv. 12.) who was the only -begotten Son of God^ who was in the bofom of the Father^ (St. Joh. 1. 18.) The exprefs Image of his perfon^ (Heb. i. 3.) in whom it pie a fed the Father that all fulnefs fljould dwell'-, (Col. i. 19.) in whom dwelleth all the fulnefs of the Godhead bodily; (Col. ii. 9.) who knew all things^ and came forth from Gody {St. John xvi. 30.) And the Apoftles did upon good grounds, as fully, and ftedfaft- ly affent to what he declared to them, as tho' they had heard it immediately from God the Father ; as our Lord obferves in z bis I BELIEVE. 9 his prayer, (St. J oh. xvii. 8.) / have gi-- *ven unto them the ^words which thou gavejl me, and they have received theniy and have known furely that I came out from thee J and they have believed that thou didfi fend me. Befides, the Apoftles received their doc- trine alio immediately from God, by his Spirit dwelling in them, which is the Sp- rit of truthy {St. John xvi. 13.) which was promiled them by Chrift to guide them into all truth, to teach them all things., and to bring all things to their re- membrance^ whatfoever he had f aid unto them., [Si.Johnyiiy. 26.) The primitive Chriflians and Converts believed them, as the Ifraelites believed Mofes y and received the truths, they taught, as coming from God, upon the fame fort of teftimony as the Ifraelites were convinced by the miracles that Mo- fes wrought, that he had God's authority for what he did, and faid. So the peo- ple, to whom the Apoftles declared the glad tidings of falvation, were fure that God, who endued them with power from on high, gave them a Commiffion to teach in his name. When they heard St. Teeter ftrengthen the feet of the lame to walk, by his word only, and call back the fpi- rit to A R T I C L E I. lit of one that was dead, and take away the life of others ; they could not but own that God was m him of a truths ( i Cor. xiv. 25.) and where they obferv'd the to- kens of omnipotence^ muft conclude that they were accompanied by ^Divine know- ledge and veracity. The word of Chrift, and his inftruftion was conveyed to men by their miniftration ; that which was from the beginning,^ which we have heardy which we have feenwith our eyes^ which we have looked ujjon^ and our hands have handled of the word of life ; that which we have feen^ and heardy declare we un- to you, fays St.Johny (i Epift. i. i, 3-) and the blefled Jefus had fo deep a con- cern for thofe who fhould receive the teltimony which God gave to thefe his Apoftles, that he prayed for their preler- vation, together with that of thefe his fol- lowers; neither pray 1 for thefe alone ^ but for them alfb who fl^all believe on me through their word, {St, John xvii. 20.) But then, as the record of Mofes's Mi- racles was prefer ved, and iht faith of the Jews was built upon his writings, and thofe of the prophets \ fo the Faith of all fucceeding Chriftians confifts in this, that it is an affent to the lame writings, together with thofe of the Eyangelifts and Apoftles, I BELIEVE. II Apoftles, compofed by the afTiftance of the Spirit of God : which were written^ faith St. Johuy (who lived longer, and wrote later than the reft) that ye might believe that Jefus is the Chrift, the Son of God, and that believing ye might have life through his name. (chap. xx. ver. 3 1 .) Thus is the Houjhold of God built upon the foundation of the Apofiks andTro- phets, (Eph.ii. 18, 19.) To believe the Creed^ is to ajfent to eve- ry Article and Tropojition thereof, as a collection of neceffary points oi^ Faith y de- livered in the writings of the blelTed Apo- ftles and Prophets, immediately inlpired, moved, and acted by God, And to fay / believe^ is to make open confeffion of this Faith, or externally to profefs it, which Chrift muft be fuppos'd to have appointed as head of his Church, in order to preferve the Unity of Faith therein ; and therefore;, as with the heart rnan believeth unto right eoufnefs, i^o with the mouth confeffion is made unto falva- tion, (Rom. x. 9.) for out of the abun- dance of the heart the mouth fpeaketh j (St. Mat. xii. 3 4') ^nd he that believes \NiihT>avid will therefore j'^^^/^^; and we are obliged to do this, both in regard to truth, which ought to be declared, and pub- t2 ARTICLE! piibliflied, and by virtue of the Apofto* lical precept ; ( i Epilt. of St. Teter iii. 15.) be ready always to give an anfwer to every man that asketh you a reafon of the hope that is in you. And our Sa- viour himfelf expects this from us, and gracioufly promifes, whofoever fljall con^ fefs me before men^ him will I alfo con- fefs before my Father which is in Hea- ven-, {St, Mat. X. 3 2.) and hath threatened, whofoever fhall be afhamed ofme^ and of my words y of him jhall the Son of Man be ajhamedy when he p^all come in his own glory y and in his Father' s^ and of his holy Angels ^ {St. Luke ix. 2 6.) Hereby alio God is glorified, and Chrifti- ans are mutually edified and confirmed. And for thefe realbns the Church wifely required, that this profeflion fhould be made by every one at Baptifm j for which purpofe it was compiled, and a canon or- dain'd that it fliould be explained to the Catechumens before Eajter^ which was the folemn time for the adminiftration of Bap- tifm^ and that it Ihould be repeated at the Eucharift, and the Clergy were fur- ther enjoyned to inculcate it frequently in their diicourfes to the people. And as every one in particular mufl believe thele things in order to his falvation^ it is pro- pe;: I BELIEVE. n per every one ftiould make a particular frofeffion thereof for himfelf, fince, tho' he may include others alio out of charity, and fay ^we believe^ yet the faith of one will not avail to the jujiif cation of ano- ther. And therefore, tho' the things, he be- lieves^ are not apparent to his fenles, nor evident to his underftanding, nor can be concluded true by natural and neceflary caufes, fo as he can pretend to lee, or, know them ; yet fince they are contained in the Holy Scriptures, which were written by the Prophets and Apoftles, who by the miraculous power, with which they were endued, proved that they were inlpirqd by the Holy Ghoft, and for that reafon, what they delivered was the word of God, whofe infinite knowledge cannot be de- ceived, and whofe holinels and juftice will not permit him to deceive, thefe things may be affented to, and relied upon as infallibly true and certain^ as well as what he feeSy or knows ^ and ought to be con- feffed to God's glory, and in obedience to his command, as a means of obtaining the Eternal Salvation promifed to fuch open profeffion and acknowledgment, which every one is to make for himfelf in par- ticular, and for the benefit of others ^ and be 14 ARTICLE!. he IS boldly and conftantly to maintain with refpecl to the whole Creed, / believe. I Believe in God. HAving afcertained and explained the nature of Faith^ we come to fpeafc of the things to be beheved. And firft, we are to acknowledge the Being of God, by whofe Atithor'ityy and upon whofe Tefttmony we believe the whole : becaufe divine Faith cannot be fuppofed but with refpect to Truths attefted by God. If the Heathen exprefs his name, before entering upon any action of conlequence, as hoping for fuccels by his approbation, wx Chrtftians ought to confels him in the firft place, fince without him it would be a contradtElion to pretend to believe. The Words 1 believe may be confi- der'd firft with refpect to the Thrafe, and fecondly with refped to the Truth ex- prefTed therein. To believe in^ was gene- rally thought, by the later writers of the Latin Church, to be a manner of fpeak- ing peculiarly applicable to God, as inclu- ding together with Faith, Hope, and Love, and Truft in him ; whereas the Greeks do not obferve fuch a diftinftion in the form of their Creeds, fometimes they barely lay they 1 believe in God. i $ they believe God^ and Ibmetimes when they profefs to believe in God^ they at the lame time declare they believe in the Cathohck Church, the Communion of Saints, c3"f. Nor doth the Hebrew Language re- quire that believing in a pcrfon ftiould have io extenfive an acceptation ; for they Ibmetimes apply the Phrafe to God, fome- times to the Prophets whom he fent ; Ibme- times allb to Miracles, which are the mo- tives to Faith, and fometimes to the word of God, which is the fubjeft Matter there- of: fo that wx may rather conclude, that the phrafe / believe in God^ was intend- ed to mean no more than / believe that God is^ w^hich is the Foundation of all the Articles of our Faith, for he that Cometh to God muji believe that he is j (Heb. xi. 6.) Concerning which Truths we are firfl: to attend to the right Notion of God, ib as to apprehend what is m.eant by that name ; fecondly, to the Reafons upon which we believe there is fuch a Beirig ; thirdly, to the Unity of that Beings why we pro- nounce him to be but one. When we have done this, we Ihall be fufficiently inftruc- ted in the full f gnification of this phrafe, 1 believe in God. Tho' the name of God may improperly, and figuratively be a- fcribed 16 ARTICLE! Icribed to many, yet it is here to be un- derftood of him, to whom that name pe- culiarly, and moft eminently belongs, who is God of Gods and Lord of Lords ; (Deut. X. 17.) (Pfalm cxxxvi. 2, 3 . Dan. ii. 47.) the molt high God, (Gen. xiv. 18, 19, 20, 22.) God over and above all:, God by nature, the true God, vi:ho only hath im^ mortality^ who is of infinite perfection, ab- folutely and eflentially neceffary of him- felf. To give an adequate defcription of him, is impoflible for us finite Creatures, who are unable to comprehend his Attri- butes ; but yet thefe three particulars we are affured of, with regard to the Deity. Firft, that he is a Being of and from him- felf, independent on any. Secondly, that all things were made by him, and de- pend upon him. And thirdly, that all things are governed and direfted by him. As to the Reafons which induce us to believe there is a God, fome have imagined that the notion is imprinted on the mind of man, and is therefore connatural to the Soul; but we may more fafely afcribe it to rational coUedion from fenfible Ideas, and that becaufe Almighty God never charges us with having received the know- ledge of himlclf by means of any inward impreffion. Others / believe in God, 1 7 Others affirm, that the cxiftence of God is a felf-evident truth, which nuift be owned by every one upon the firft propo- fal, as loon as he apprehends the terms of the propofition. But this cannot be made appear by immediate and undeni- able evidence. Nor will it be proper to lay any ftrcfs upon it • they who call it in queltion, would not be convinced by our declaring it a felf-evident truth, for they therefore doubt it, or pretend to do fo, bccaufe it does not feem evident to them. We muft therefore prove the being of God by other Arguments. And firft we may gather the being of the Creator from his Creatures, for by the greatnefs and beauty of the Creatures^ prGportionably the Maker of them is feen, (Wifd. xiii. 5.) and the iyivifible things of God from the Creation of the "^sjorld are clearly fee7iy being tmderftood by the things that are made., even his eternal Tomer and Godhead, (Rom. i. 20.) We find by experience that Ibme things in the world had a beginnings and there- fore there muft be Ibmething, which had no beginnings becaufe nothing can be a be- ginning to itfelf : every thing muft either have been made, or not made^ if Ibme C tilings x8 A R T I C L E I. things were made, it muft follow,., that there muft be a Bei?ig which was ne- ver made. It would be a contradiction to fuppofe any thing made itfelf, for it muft exift, and be to be produced at the fame time ; now whatever produces another, muft itfelf have a caufe, and fince it is ab- furd to conceive a circle of produftions, or an infinite fucccffion of caufes and effects ; we muft at laft come to an eternal inde- pendent Being. This further appears, iecondly, in that every Being is made for Ibme end, and purpofe, and is directed thereto in its fe- veral operations i which is a proof of in- finite wifdom in a frft caufe^ which de- Jigned, and produced all things, and ftill continues to prefide over, and direct them to thole ends, which they do not perceive, nor purliie of themfelves. Thirdly, the univerfal confent of all na- tions, in all ages of the world, is a ftrong proof of the reaibnablenefs and truth of this conclufion, that there is a God. Nay, he himfelf has been pleafed ' to convince us of his Being, bv certain and infallible Tredieiiojis of future events, which could not be diicerncd in tlieir caufes by any but Iiimfclf. This muft be 3 allowed^ / believe hi God, i r allowed, unlefs we rejeft all Hiftories of paft ages as forgeries. He has demonftrated the fime by the Miracles he hath wrought. We have heard with our earSy O Godj our Fa- thers have told us what works thou didft i?i their days in the times of old^ (Pfalm.xHv^.i.) Bleffedbe the Lord God — 'who only doth wondrous things^ (Plalm Ixxii. 18.) Again, every man's confcience gives teftimony to the being of God ; while it accufes and terrifies him with the appre- henfion of punifhment for his evil acli- ens, or excufes:, and fills him with hopes of reward for his virtues. Nor can this be owing to a fuperftitious perfuafion, for fince it cannot be extinguiilied, it rather proves than fuppofes an opinion of a Di- vinity • and they who ftrive moll to for- tify themfelves againft this belief^ have not been able totally to fiipprcls the admoni- tions of their confciences, their guilt fre- quently difcovers their inward fentiments, and contradids their outward profeffion. It is necelTary thus to believe there is a God, becaufe (as was faid) there can be no "Divine F^sj/r^ without it. Faith is there- fore Divine^ becaufe it relies on God's au- thority giving teftimony. But that which C z has 20 A R T I C L E I. has no being can have no authority^ can give no teftimony. His veracity is the ground of his authority, and his veracity is founded on his omnifcience and iancti- ty, and thefe iuppole his exiftence. That which is not, cannot be knowing, or holy. Secondly, it is neceffary that we fhould believe him to be of infinite perfeftion, that he may be worthy of, and entitled to our worfhip, and adoration. Indeed this truth, concerning the being of a God, has been lb univcrlally received, that men have been more apt to multi- ply the Deity, and fall into Idolatry, than to deny him. \\''e are therefore not on- ly to believe in God affirmatrvely againft Atheilm, but exclufively againft Polythe- iirii. The Being and Unity of God are truths that have a ncceiHiry dcpcndance upon^ and connection with each other. Ihe Creeds of the Eaftern Church were ufual- ly thus exprefTed, / belie-ve in one God'^ and the Unity has always been cfteem- ed to be implied in this, afcribed to the Apoftles. Unto thee it '-d.vis floe-iaed^ faith AJofes to Ifrael^ that tkou might eft kno-jD that the Lord he is God^ there is none elj'e befides hi?n, (Deut. iv. 35.) and the Apoftle^ / believe hi God. 2 1 ApoMe, There is none other God but one i (i Cor. viii. 4.) And this may be gathered, Firtt, from the nature of God, as he is the Jirji and final caufe, upon whom all things depend, he can be but one, for there cannot be two independent Beings. This primity God challenges, (//? xlviii. 12.) / am He, 1 am the firjK I alfh am the lajl ', and from hence He eftablifhes his Unity, (i/?xliv. 6.) lam the fir ji^ and I am the lafl^ and befidcs me there is no God. If tfhere were more Gods than one, they could not have all perfections ; for inftance, they could not have all poiper j for if fo^ one would be able to produce the other, and what is capable of being produced, cannot be God. Secondly, the confideration of his go- vernment, and dominion, further manifefts this : his w ill is free ; he doth according to his will in the army of Heaven^ and ^- mong the inhabitants of the Earthy lays T>aniel, (iv. 3 5-) And St. Taul teaches that He worketh all thiyigs after the cotinfel of his oivn will^ (Eph. i. 11.) If there were more abfolute^ and free Go- vernors, they might determine contrary to each other. Befides, 'tis befl tlie w^orld C 3 Ihould 22 A R T I C L E I. fhonld be governed by one Lord, and therefore we may prefume it is fo go- verned, becaufe God does all things that are beft. And God is io one^ as to exclude all poflibility of multiplication ; He is not one of a fpecies as man is, nor one as the fun is, becaufe, if he had pleafed, there might have been more funs ; hut Jingulari- ty is ejfential to him, and there can be none befides. / am the Lord., and there is none elfe^ there is no God befides me. That they may know from the rifing of the fun., and from the is^eft., that there is none befides me., I am the Lord., and there is none elfey (Ifa. xlv. Sy6) There is no God with me., {Dent, xxxii. 39.) Is there a God befides me ? yea there is no God^ I know not any., (Ifa. xliv. 8.) He is the only true God., {St. John xvii. 3 .) It is neceffary to believe the Unity of God. Firft, that our worlhip may not be di- vided or uncertain, by our doubting to what objeft we frouid direct it. And fe- condly, that wx may not offend God by giving to another what He hath appropri- ated to himfelf : Thou fh alt have no other Gods but me., (Exod.xx. 3.) Thou [halt r^orjhip the Lord thy God^ and him on- / belie've in God, 23 ly ftiah thou ferve^ (Mat. iv. 10.) Thou [halt love the Lord thy God with all thine hearty and with all thy foitl^ and with all thy mighty (Deut. vi. 5 .) Every Chriftian then miift rclblve, that fince the Eternal Power of God is manifell by the Creation, and dependency of all other things, and his wildom by the ends which they fervCj and for which they ad, without their own perception or choice, and has been confeffed by all nations ; and fince God hath alfo made himfelf known by prediclions, and miracles, therefore he will believe there is a God, Again, fince an independent being fup- pofeth all others to depend, and ^o can be but one ; fince all perfections can only be found in one objeli^ and fince the Go- vernment of the Univerie requires one fii- preme dominion of one ablblute Lord, therefore excluding all actual, and pofiible multiplication of the Deity, he will be- lieve in God. C 4. / be^ i4 ARTICLE!. / belie-ve in God the Father, A Ftcr confeiling God's Being and Uni^ V5 we acknowledge him to be a Fa- ther. He is the Father of all, (Eph iv. 6.) There is but one God the Father^ (i Cor. viii. 6,\ The very Heathen gave God the title of a Father, the proper foundation of which is generation ; but it is figuratively applied to God, in reipecl of his creating and pro- ducing all things, particularly mankind, %vho as intellecltial beings^ are more juft- ly called his offsprings (Aftsxvii. 28.) and y^??.S (Luke iii. 38.) refembling him, who is the Father of fpirits^ (Heb. xii. 9.) Have "uje not all one Fathtr ? hath not one God created us ? (Malach.ii. 10.) Secondly, God is to be owned a Father on the account of his preferving us. Thirdly, his redeeming us from miferies and calamities, (//^. Ixiii. 16.) Fourthly, his regenerating us by his Spi- rit unto newneis of life. We are born a- gam of the fpirit^ (Johniii. 5.) |and he be- gatusijuith the izcrd of truths (Jam.i. 18,) fifthly, his railing us to life again, iq order to inherit eternal glory in the v/orld to come. We are the children of Gody 3 being / believe in God the Father > 2> heing the children of the refiirreEiiony (Luke XX. 36.) Sixthly, his adopting us of his volun- tary mercy. Behold u;hat marmer of love the Father hath beffowed upon ns^ that -jje ^mild be called the fo7is of Gody (i Johniii. i.) He hath predejlinated us unto the adoption of children^ (Eph i. 5.) From him we have received the fpirit of adoption, -jvhereby we cry Abba, Father^ (Rom. viii. 15.) 'Tis neceirary that we feould acknow- ledge God to be our Father, Firft, that thereby we may be excited to filial fear, honour, and obedience. A fon honour eth his father If then I be a Father^ where is my honour ? laith God, (Malach. i. 6.) Secondly, that our devotion may be lively^ and accompanied with an expcfta- tion of fucceedingin our requefts^ when we ^x^y ^wc^xQto fay jOur Father , (Luke xi.2.) Thirdly, that we may avoid vain re- petitions ; becaufe, our Father hiovjcth what things we have need of before we ask him^ (Mat.vi. 8.) Fourthly, that we may reft in this affu- ranee, that we Ihall always obtain from him what is beft, and moft convenient for us. If wC;, who are evil^ know how to give 26 ARTICLE!. give goad gifts unto our children^ how much more jhall our Father which is in Heaven give good things to them that ask him ? (Mat. vii. 1 1 .) Fifthly, that we may be patient in af- ilifbions, by confidering that they are the corrections of an indulgent parent, and in- tended for our advantage. IVe have had fathers of our fefh which corre^ed usy and we gave them reverence^ jhall we not much rather be in fubjeSfion to the Father of Spirits and live ? they cha- ftened ns after their own pleafure ^ but He for our profit^ that we might be par- takers of his holinefs, (Heb.xii. 9.) Whojn the Lord loveth he chafteneth, and fcourgeth every fon whom he receivethy (ver. 6.) As a man chajteneth his fon^ fo the Lord thy God chajieneth thee, (Deut. viii. 5.) Like as a Father pit ieth his chil- dreny fo the Lord pitieth them that fear him, (Pfalm ciii. 1 3 .) And that we may derive comfort from hence in all the fuf-- f rings to which we may be expofed. Laltly, that we may endeavour to imi- tate his holinels, and become like him. That as fimilitude of nature, and qualities, is the confequence of natural generation, a conformity of mind, and dilpofition, may be wrought in us by the confideration of our / believe i?i Cod the Father. 27 our being figuratively the fons of God. Be ye folloiL'ers (or ratlier imitators) of God as dear childreUy (Ephcf. v. i .) Te fba/l therefore be holy, for I am holy^ (Levit.xi. 44. xix. 2. xx. 7.) as obedieyit children. As He "o^hich hath called yon is holy^ fo be ye holy in all manner of converfation, (i Pet. i. 14, 15.) Love your enemies y ^c. that ye may be the chil- dren of your Father "-jvhich is i?i Heaven^ (Mat. V. 44, 4 5 .) Be ye therefore perfect y even as your Father '-juhich is in Heaven is perfe^y (ver. 48.) Be ye therefore mercifoily as your Father alfo is ?nerci- fuly (Lukevi. 36.) But tho' God ought thus to be owned as a Father y this is not the principal rea- Ion of our acknowledging him under that relation in the Creed. He is to be look- ed upon as a Father in a peculiar man- ner with reference to a particular perfon mentioned in the next Article, who is his firft'borny his beloved, (Mat. iii. 17.) his only 'begotten Sony (John iii. 16.) his o'lssn Son, (Rom. viii. 32.) This was the con- feffion of Faith necefTary for all that were admitted to Baptifm, to whom that iacra- ment was adminiltred in the name of the Father, and of the Son, and of the Ho- ly Ghoft, And in this lenfe only the an- ient Fathers explain this Article. The 28 ARTICLE I. The Father therefore, is confidered per- fonally in this Article, as the Father of the Son. And Chrifl may be confidered, as the So7i ot God feveral ways. Firft, as begotten by the Holy Gholl of the Virgin Mary^ iLuke i. 3 5 .) Secondly, as he was fent and appoint- ed King of Ifrael by God's authority, (Joh. i.49- X- 35,36.) Thirdly, as he was raifed from the dead by the power of the Father, {u:^^s xiii. 33.) and made heir of all things in his Father's houfe. But more efpecially, as, by 2i proper ge- neration in the fame nature, he is the Rter- nal Son of the Eteriial Father^ as he is God of God, and God with God. And God is always a Father 5 this relation is unchangeable, and cannot ceafe. So that the name of Father belongs to him with the greateft ftriclnefs and propriety. We muft carefully refleft upon the emi- nence that belongs to this relation, and a- fcribe, and prelerve to him the priority he is entitled to. Which confifts, not in any differ ence of Attributes, but in that the Father hath his edence of himfelf, the Son by com- vvMication from the Father. As the Fa- ther I believe in God the Father. 29 ther hath life in himfelf fo hath he given to the Son to have life in himfelf (Joh.v.26.) In confequence whereof it was moft fiiitable^ that the Son fhould be fent by the authority of the Father^ but it woiUd have been inconfiftent that the Father fhould have been fent. It is alio neceffary that the Father fhould be confidered, and mentioned firft in order^ in our rule of Faith, and publicfc confeffions, as founded in nature, and re- fulting from his paternity. On which ac- ■count the primitive writers call him the origin^ caufe, author, root, f omit ain, and head of the Son, or the vuhole divinity. So that the So7i is as a branch from the root^ or 2i Jlream from xh^ fountain. When we fay the Father is of hirnfelf we are not to imagine the Father was the caiife of hirnfelf, or had his being from hirn- felf j the meaning is, that he proceeded from none, but was eternally fubfiiling, without receiving his ilibiiftence from any other perfon, and that his Son fublifts by genera- tion from him. For wliich realon the name of God taken abfolutely in icripturc is to be interpreted, as fpoken of tlic Fa- ther s as when he is called one God, ( i Cor. Tiii. 6.) the true God, (iThell 1.9.) the only 30 ARTICLE! only tnieGody (Joh. xvii. 3.) theGod^and Father of our Lord Jefns Chrifiy (2 Cor. i, 3. ^ Eph.i. 3.) 'Tis requifite we ftiould believe God to be a Father y Firft, to avoid making more Gods than one : if there were more perlbns w ho were Irom none, there would be a number of Gods 5 but as He is Father^ and Origin, the Unity is preferved. As the Son, and Ho- ly Ghoft are from him, they are one with him J and united in him. Secondly, becaufe we can only have ac- cefs to him as he is a Father, through his Son, who brings us back to him from whom we had fallen, and alienated ourfelves. As then every Chriltian is to believe that there is a God, and that it is impol- fible there fhould be more than one, lo is he to confefs, that God is the Father of all things, efpecially Angels and Men, as he created them 5 that He is alfo a Father of mankind by regenerating and adopting them, and crowning them with an ever- lafting reward : that beyond and above this, God is, in a more eminent and tran- fcendent manner, the t at her of his only- begotten S^n^ by his conception oi the Virgin Mary^ by inve.Hn?; inni v/ith royal Autnority, oy railing him kom the ded'^, 1 believe in God the Father Almighty, 31 and conftituting him Heir of all things ; but ftill further, antecedently to this, by eternal generation in the fame Godhead^ by which he was always a Father, and by reaibn of which he has 2i priority and pre-eminence^ as the fountain of the Son and Spirit, who are of him. / bdieve in God the Father Almighty, A Fter God's relation of a Father^ we ■^^ proceed to his Omnipoterice, which was always exprefled in the oldeft^ and Jhorteft Creeds. Almighty^ according to the fenle of the original word in the New Teftament, ought to be interpreted of his having do- minion over all, and the rule and govern- ment of all 5 and it was thus underftood by the antient Fathers. God's ^Dominion conlifts, Firft, in the right of making and fra-- ming any thing in any manner as he pleales. Secondly, in the right of having and pojfejjing ail things, when made, as his own. Thirdly, of difpojing, and ordering them abfolutely, according to his V/ilL His 32 ARTICLE!. His 'Dominion is independent^ he re- ceives Authority irom none, but hath it originally in himfelf. He is lliprcme, God of Gods^ (Deut. x. 17.) Lord of Lords ^ the only Totentatey and King of Kings ^ (i Tim. vi, 15.) It is alio infinite, it extends to all things. He is Lord of Heaven and Earthy (Mat. xi. 25.) Behold the Heaven^ and the Heaven of Heavens is the Lord's thy God i the Earth alfoj iscith all that there- in isy (Deut. X. 14.) The Heavens are thine ^ the Earth alfo is thine^ (Pfalm Ixxxix. II.) Thine y O Lord, is the great- nefsy and the povi:erj and the glory ^ and the victory y and the majefty : for all that is i7i the Heaven and in the Earth is thine ; thine is the Kingdom, O Lord^ and thoii art exalted as head above all. (i Chron. xxix. 11.) As his Dominioyi is univerfal^ it is moft full and perfe^ j he hath idl power over all. Again, it will be everlafiing- as long as the objefts thereof continue, ibme of which are immortal. He is the King eternal, (i Tim. i. 1 7-) The Lord Jhall rergn for ever, and ever, (Exod. xv. 18.) Thy Kingdom is an everlajling Kingdom, and thy Ilpelkve in God the Father Almighty. 3 3 thy IDominion endnreth throttghoiit all generations^ (Pialm cxlv. 13.) God by right oi''Do?m7^ion ufcs all things as his own, He difpofcs of them ultimate- ly for himielf, for the manifeftation of his glory. To him^ and for him are all things^ (Rom.xi. 36. Heb. ii*io.) The belief hereof is neceffary, Firft, to produce in us, reverence to his Majefty, ^ndfiibje^fion to his Will. Secondly, to make us patient in afflic- tions, and refigned to his dilpenlations. IVo unto him that ftriveth with his Maker y let the fotjloeard Jlrive with the potp-jeards of the earth : jhall the clay fay to him that fajhioneth it^ what ma- kefi thou ? (lia. xiv. 9.) / was dumhy and opened not my mouth becaufe thou didft tty (Pialm xxxix. 9.) It isthe Lord^ let him do what feemeth him good, (i Sam. iii.i8.) Thirdly, to make us fuffciently fen- fible how much we are indebted to him for the benefits we enjoy, which we had no claim to, nor w'as he obliged to be- llow. Almighty fignifies, befides his. 2)^;^/- nion^ Right y and Authority^ his infinite force ^xAftrength alfo, by which he can perform all things 5 which we {hall more D parti- 34 A H T I C L E I. particularly confider, under the fixth Ar- ticle, where the word Almighty is re- peated, and where the Greek copies have another term more directly applicable ta his executive power. We may obferve that fome explain AU mighty to denote God's holding-, contain-' ing^ and comprehending all things ; others his preferving^ and fujtainiyig all things \ but thefe interpretations belong rather to Thilofophy than T>ivimty. Tho' God is undoubtedly Almighty in thefe relpeds alio. In him "use live and move-, and have our beings (Acts xvii. 28.) Thou prefervefi them all, (Nehem. ix. 6.) As therefore a Ghriflian believes there is a God, and that He is a Father by arr Eternal Generation^ io ought he to be alfured, that this Father is fubjed to na weaknefs or infirmity, but that on the con- trary. Omnipotence is his ejfential Attri^ hnte^ which confifts in a right of makings pojf effing^ and difpojlng all things as he pleales, as well as in aBual povoer s (which he will hereafter fee reaibn to afcribe al- io to him :) that this Dominion is indepen- dent both in its original^ and ttfe : that it is infinite in its extent, perfeftion, and continuance : and thus muft he profefs to believe in God the Father Almighty. Maker Maker of Heaven and Earth. 3 5 Maker of Heaven and Earth, ^ I ^ Hough thefe words were not inferted -°- in the Antient Creeds, they were de- livered in the firft rnles of Faith ^ and moft properly follow the declaration of God's omnipotency^ as being the ejfeci of it. In explaining which, we may firft ob- lerve, what is meant by Heaven and Earth. Secondly, what Creation is. Thirdly, to whom it is afcribed, Firft, under the terms Heaven and Earthy the whole world,, or tmiverfe,, all things vi/ible and invifible are compre^ hended, as is declared in the Nicene Creed ; the Hebrews feem to have had no fingle word proper to fignify the Uni- verfe, and therefore exprefled it by the two extremities thereof, wherein all things are contained. The Lord made Heaven^ and Earth, the Sea, and all that in them isy (Exod. XX. II.) God — made the world and all things therein,, iKdis xVii. 24.) But the Maker himfelf is to be except- ed \ fo that the world had not its being from itfelf,, nor was its exiftence necejfa- ry y it was framed and conftitutec. by ano- ther : it was not, and might not have D 2 been S6 A R T I G L E I. been at all, unlefs the 'voltmtary catife thereof had fo determined. The moft exquifite materials, the moft bright and glorious habitations, together with the moft excellent beings to whom they were affigned, were the works of his hands, much more the inferior, and lefs perfect parts of the world. Some have concluded the world eter- nal, in oppofition to the fentiments, and tradition of the more early ages, which taught that all things were made ; but the arg:^ments they relied upon, were weak, and fallacious. Firft, they imagined that whatever had a beginning-, mtift have an end ; and whatever p:all have no end^ had no bs' ginning: and becaule they perceived no tendency to corruption in leveral parts of the world, maintained that it Ihould have no endy and therefore had no beginning. Whereas the difference of duration, in the beings that the world is compofed of, de- pends upon the nature and qualities they received in their creation^ and the deter- mination of the Creator concerning them. So that the maxims they build upon, are falfe in themfelves. Secondly, from mifunderftanding the v/oxd univerfey they comprehended there- I in Maker of Heaven and Earth. 3 7 m him who made it, and then argued that it was impoffible it Ihould be the caufe^ and effeB of itfelf, or he^ and not be at the lame time. Again, tiiey inferred, that if the world were made, it muft have been by the com- mon way oi generation^ by advancing from a lels perfect:, to a more perfect itate, and declining again to a worfe condition. But they could not prove that this is necefTary in every produftion, and their conceit was abfurd, and unwarrantable. Again, it was alledged, that it is impof- fible anything fhould be produced out of nothings or be reduced to nothing. But this pretence will be refuted by explain- ing the manner how the world was made; in doing which, we may confider the Crea- fion^ Firft, with reference to the obje^\ or ejfeB thereof. Secondly, the catife^ or agent. Thirdly, the time vv hen it was perform- ed. ^ Firft, Creation with reference to the ob- jeEi^ or ejfeci thereof, was the producti- on of their total being. Whatever entity ihey had when made, they had no real exifvence before they were made. There was HQ concurrence of any material catife^ D 3 no 3$ A R T 1 C L E I. no dependence upon any iubjed preceding it. This cannot be gathered liom the mere import of the word, but the Icnie of philofophers, and the doftrine of icripture, wherein God has teitified it to be true. Through Faith "-sje under fiand that the avid to beg miderftanding^ that he may keep his commandments J (Pfalm cxix. 73.) And how will he abhor the thoughts of offend- ing him, when he confiders how all other Creatures fulfil his Orders ^ that the ^e- *vil and wicked men only of the whole creation are dtfobedient to his word : that it would be moft unnatural and provoking for thole Children whom he hath nourijh* ed and brought up^ to rebel agaii^fi hirUy (Ifaiahi. 2.) Fourthly, Maker of Heaven and Earth, /^.f Fourthly, to comfort ixnAfiiJiain us m £1 conditions of life ; he cannot but efteem himfelf happy ^ "uuhofe hope is in the Lord his Gody which made Heaven^and Earthy the Sea, and all that therein is, (Pfalm cxlvi. 5) 6.) Whole power, and ability cannot fail. The Creator of the ends of the earth faint eth not, neither is wear)\ (Ila. xL 2 8.) He can fecure, and protect us, and he is always inclined to preferve, and blels us. My help cometh of the Lord, who made Heaven^ and Earth. He will not fuffer thy foot to be moved^ (Pfalm cxxi. 2, 3.) He will not defpife the work of his hands ^ (Job x. 3 .) No weapon that is formed againfl thee^ foall profper. ^This is the heritage of the fervants of the Lor d^ (Ifaiahliv. 17.) Every Chriftian then muft be perfuaded, that Heaven, and Earth, and all things therein had a beginning : that all things were produced either by immediate^ or mediate Creation: there was at firft no beings befides God, who made moft part of the world out of nothings and the refi out of the things that He had formerly made. And this by a free ad of his will, being moved thereto by his own good- nefs, at the time which he determined ac- cording to his pleafure^ moft probably within 4^ A R T I G L E IL within one hundred and thirty two gene- rations, moft certainly within fix, or, at fartheft, feven thoufand years. And this God is the Father of our Lord Jefus Chrift. So muft he believe in God the Father Al- mighty ^ Maker of Heaven^ and Earth. ARTICLE IL our llo^D. As nothing intervenes in the divi- nity between the Father and the Sonj ib to exprels that Union we join them in the confeiTion of our faith, which we are to place on the Son as well as the Father, for this is his commandment ^ that we PdOtild believe on the name of his Son Jefus Chrift^ (i John iii. 23.) Te believe in God:, believe alfo in me^ (John xiv. i.) In this Article our Saviour is defcribed, Fir ft, by his Names^ Jefus Chrift. Secondly, his Generation, the only So^ of God. Thirdly, his Tiominion^ our Lord. Jefus ylnd in JefuSy &:c. 49 Jefus muft be efteemed his nic/fl proper Name, and Chriji is rather to be referred to his Office, being a title given him on the account thereof. His name "-j^as called JefuSy ijubich "uuas fo named of the An- gel, before he "was conceived in the JVomby (Lukeii. 21.) The name Jeftis, or Jo^mah, contrac- ted IVom Jehofhuah^ was given at his cir- cumcifion, and fignifies a Saviour. Many perlbns bore this name among the Jews ; particularly, it was impofed by. Mofes upon the Ion of Nan, by a Ihiall altera- tion from ^yhat he was originally called^ when he invefted him with Authority from God to be a temporal Saviour of the chil- dren of Ifraely as he was a type of him, who in a moft eminent, and tranfcendent manner, and in a Ipiritual fenfe, was God the Saviour, not one by whom God de- livered his fervants, but one who faved his own people himlelf. Thotc fhalt call his name Jefiis, for he jhallfave his peo- ple from their fins^ (Mat. i. 2 1 . j He was called Emmanuel, or God with us.^ be- cauie the lenle of that word is compre-* hended in the name Jefus. Unto you is horn this day, in the city of David, a Saviour y which is Chrift the Lord, (Luke ii. 1 1.) Of this mans feed hath God, ac- i» E cording 50 ARTICLE IL cording to his promife, raiCed unto Iftael a Saviour J ejus y (Aclsxrii. 23.) Chrift is a Saviour j iirft, as he de- clared the only way, by which Eternal Salvation is to be obtc^incd. The Apoftles, who preached his Golpel, were faid to- lave men thereby, and therefore, certain- ly, He, who brought life, and immorta- lity to light ^ (2 Tim. i. 10.) muft in a much higher degree be acknowledged a Saviour in this refpecl. Secondly, as he procured, and wrought out falvation for us. Qod fent — his Son mto the v^Jorldy — that the world through him might be faved, (John iii. i7.)^nd this by the facrilice of himfelf for us. Without jkedding of blood is no remiffion^ It was therefore neceffary, that Ghrill ihould appear to put avjaj fin by the fa- erifice of himfelf (Heb. ix. 22, 23, 26.) God was in Chrifi reconciling the world unto himfelf, not imputing their trefpajfes unto them, (2Gor. v. 19.) And, in con- fequence of iuch reconciliation, they arc brought into a Itate of lalvation. For, if when we were enemies we were re- conciled unto God, by the death of his Son, much more being reconciled, we piall be faved by his life, (Rom. v. 10. ) He gave himfelf a ranfomfor all^ ( i Tim. ii. 6. ) I And And in Jefus^ SCc. 5 1 And fo alio redeemed us from the flavery of fin, and the captivity wherein latan de- tained us, having fpoiled him of his do- minion. Thirdly, He is a Saviour by aftually conferring lalvation upon his fervants ; for which his mediation, and interceffion will prevail : he is entered into the holy of ho- lies, and fitteth at God's right-^hand, and is able to fave them to the uttermojfy that come unto God by him^ fi^i'^g he ever liveth to make interceffion for them^ (Heb. vii. II.) He hath all power in Hea- ven and Earth, and will compleat his lal- vation by returning from Heaven, and faifing the bodies of thofe who believe on him, and qualifying them for the in- heritance of his Heavenly Kingdom, {A£is V. s I . Thil iii. 20, 2 1 . J oh. xvii. 2. Heb^ ix. 28. I Cor.Y. 5.) In which relped, Jo- fhua, who conduced the Ifraelites into the promifed land, and allotted them their inheritance therein, was a manifeft type of the bleffed Jellis, who will lead his chofen into the heavenly Canaan^ and give them poffcffion of that Glory which he hath prepared for them. The neceffity of believing this part of the Article is certain, and evident 5 E z Firft, Si ARTICLE li. Firft, becaule there is no end of Faitli without a Saviour^ and we can only be laved by believing in him ; there is no other name whereby we can be faved ; there is but one God, and one Mediator bet'-iSJeen God and men, the man Chrift Jefusy (i Tim. ii. 5.) By him it plea fed the Father, to reconcile all things unto himfelfy (Col. i. 19, 20.) Secondly^ that thereupon we may de- light, and rejoice in the name of Jefus^ as that in which all our happinefs is in- volved. Behold^ I bring you glad tidings of great joy, ischich fhall be to all people i for unto you is born this day in the city of David, a Saviour, ^ji'hich is Chrift the Lord, (Luke ii. 10, 1 1.) Thirdly, that it may enflame ou? affec- tion, and kindle our love towards him, to fuch a degree, that we may neither pre» fer any other before him, nor let them have an equal fhare in our hearts ^ in com- parifon of him, we are to hate even thofc who are moft endeared to us by nature, {LukexiY. 26.) God demonftrated his love in fending him, God fo loved the vuorldy that he gave his only-begotten Son, (Joh. iii. 16.) The Son teftified his own love beyond all poffibility of parallel. Greater love hath no man than this, that a man I lay And in J ejus, Kc. 53 lay down his life for his friends, (John XV. 13.) But while we were yet firmer s^ Chriji died for us, (Rom v. 8.) The high- eft return therefore is due to both the Fa- ther and the Son ; and we may juftly lub- Icribe to St. '[Paul's, cenfure of thofe who are deficient herein ; if any man love not the Lord Jefus Chrifi, let him be Ana- thema, Maran-atha, (i Cor. xvi. 22.) Laftly, that it may produce a fuitable efteem of him, and an abfohite obedience to him. That w^e may count all things but lofsj for the excellency of th^ know- ledge of Chrift Jefus our Lord, (Phil. iii. 8.) that we may exprels our love by the readinefs of our obedience. If ye (qve me^ keep my commandments, (John xlv. 15.) This is the love of God, that, we keep his commandments, (i Joh.v. 3.^ If the winds and the fea obeyed him, if the devils are fubjeft unto him, furely he may demand the higheft veneration^ the moft chearful fervice, and the moft en- tire fubmiffion from us, whofe nature he took upon him, that he might become a Saviour, God has given him a namcy which is above every name : that at the^ name of Jefus every knee jldotdd bow, of things in Heaven, and things in Earth, and things under the £^rr^,TPhil.ii.9,io.) E 3 Every 54. ARTICLE II. Every Chrillian then is to believe, and prolels, not only that there is a God, who made the world, but that there is a Man called Jcfns, oi whom Joflma more cfpe- cially, and the other laviours of IfraeU were types, who in the higheft, and ut- moft importance of that name, is the Sa- viour of the VN'orld ; having revealed the way of falvation, and having wrought the fame by his blood, obtaining remiffion of fins, making reconciliation for enemies, and paying the price of redemption for captives, who will alio confer this lalva- tion upon all who truly believe in him, which can never be procured but by his blood, nor be granted by any one befides himfelf Thus muft he acknowledge, that he believes iyi Jefus, And in Jefus Chriji. /^UR Saviour is next to be acknow- ^^ ledged in the Title of his Office^ which the Je-ji'S refufed to own, who agreedy that if any man didconfefs that he "jjas Chrifly he ^oould be put out of the fynagogue, (Johnix. 22.) To apprehend this fully, we fhall, Firft enquire^ what the word fignifies. Secondly, And in Jefns Chrijl. 5 5 Secondly, what real on the Je-jjs had CO exped a MeJJms. Thirdly, we Ihall prove that the Mef- Jias is come. Fourthly, that Jefits is the MeJJias. Fifthly, we ihall fhew what his unclicn confifts in, and what are the cflects there- of. And firft, Chrifl^ and Meffias are of the fame fignilication, and both mean ajjohit- ed:, the latter is the Hebre-jj name, the other is the Qreek^ which the Latin Church, and we in Eiiglijh retain. But then the realbn of his being anointed, is to be taken into the figniiication of the word. As he is Chrijl^ we are to confi- der, that he was conl'ecrated by anointing, and invefted in the hig-hcft office. Secondly, it evidently appears, that the Je'-^s expected fuch a Chrift. I kno'jj 'that Meffias comet h,. (Johniv. 25.) All men mufed in their hearts of John^ '-j::h ei- ther he'-juere the Chrijl or not\ (Luke iii. 15.) And they ftnt priejts and Levites from Jerulalem to ask hiyn^ (John i. 1 9.) nz'hen Chrift comet h, (John vii. 27,31.) This IS the Chrift^ (ver. 4 1 .) The grounds of their expectation were many promiles pf Scripture ; as, In Ilaac fhall thy feed be called, (Gen.xxi. 12.) He faith not E 4 untQ 56 A R T I C L E IL unto feeds ^ as of many j but as of one^ and to thy feed^ "jjhich is Chrift^ (Gal. iii. 1 6.) The Lord thy God ^-jinll raife up unto thee a prophet from the midji of thee^ of thy hrethreyi^ like unto me^ (Deut. xviii. 1 5.) (Ads iii. 22.) Mefjiah the prince^ (Dan. ix. 2 5 .) The Chaldee paraphrafes of Scripture, compofed to explain it to the people, (who after their captivities had loft the exaft underftanding of the Hebrew language) in interpreting theic promifes, frequently, and familiarly ufed the word Meffias ^ lb that in thole which are ftill extant, it is found feventy times, befides that paffage in Daniel juft mentioned. Thirdly, to prove that the MeJ/tas is already come, we need but examine when theie promifes were to be fulfilled. The fcepter fl)all not depart from Judah, nor a lavj'gi'ver from betzjeen his Feet, un- til Shiloh come, and ttnto him j)jall the gathering of the people be-^ (Gen. xlix. i o.) The fcepter is departed from Jtidah, and Uierefore Shiloh is ccrtiUnly come. And that Shiloh is xhc Alejfiahy appears from this prcdiclion, to hi?n fhall the gather- ing of the people be. He w^as the fame feed in whom all the nations of the Earth wrre to be blejjedy tlie fame root ^''Jeffp to 'And in J e fits Chrijl, 57 to whom the Gentiles were to feek^ the mount ain of the houfe of the Lordy to which all people were io flow:^ (II' xi. 10. Micahiv. i.) and accordingly the ancient Jews undcrftood Shiloh to mean the Mef- fias. Again, Behold I will fend my meffeii- ger, and he fijall prepare the way before me: and the Lord whom ye feek^foall fuddenly come to his Te7nple : even the mefjenger of the Covenant ^ whom ye de^ light in : behold he fhall comey faith the Lord of Hofts ; (Malach. iii. i .) For thus faith the Lord of Hofts ^ yet once it is a little while y and I will fhake the hea- venSy and the earthy and the fea, and the dry land: and I will fhake all na- tions ^ and the defire of all nations fhall comCy and I will fill this houfe with glory y faith the Lord of Hofts, The glory of this latter houfe fhall be greater than of the former y faith the Lord of Hofts 'y (Haggai ii. 6,7,9.) According to thele Scriptures, the Meffias was to come while the lecond Temple flood ; but that being long fince utterly deftroyed, we Oiuft conclude he is already come, unlels we fuppole it poffible for God to foretell a falfhood. The Mejfias was undoubted- ly here Ipoke of^ the Angel of the Cove- nant. |8 ARTICLE IL vanty the T>elight of the Ifraelites, th& *T>eJire of all NationSy were his known Titles. The glory of the fecond Temple could never have exceeded that of the firft, if he had not appeared in it. For in other refpefts it fell far fhort of it, as the Jews obferved ; it wanted the Urim and Thummim^ the Ark of the Covenant, the Fire from Heaven, the Divine Prefence, and the Spirit of Prophecy ; befides, it was much inferior in the beauty, and Hate-? linefs of its ftrufture ; and yet its glory was greater than that of the former ; the will of God was revealed by a greater Oracle than that of Urim and Thtimmim : he was the Ark of the Covenant, and the Propitiatory was only by his blood ; he baptized with the Holy Ghoft, the true Fire that came down from Heaven; he took up his habitation in our Flefh, and therein we beheld his Glory; the Spirit was given to him without meafure : 1q that all the circumftances, in which the firft Temple excelled the latter, were over- ballanced by his coming to it, according to thefe Prophecies, which ought to be found in feme period during the continu- ance thereof Fourthly, we are to pro.v« that jfejus is the Mejias, Firft, And in J ejus Chttfl. i^ Firft, It is confcfTed by J^ws and Gen- tUeSy as well as Chrijiians, that he was born in Judaay apd lived, and died be- fore the deftruftion of the Jewifl) Temple and Cpmmonwealth, at the time when the trophets foretold he fhould come. There was no other, that with any probability pretended to be, or was accepted as the Secondly, all the Prophecies concern- ifng the MeJJias^ were fulfilled in him, with regard to his Tribe and Family, the Place and Manner of his Birth. He was of the Tribe of Judah^ of the Houle of ^avid^ and was born in Bethlehem, by a particular providence, of a Virgin, There jhall come forth a rod out of the ft em of Jeffe, and a branch ^o all grow out of his roots. There jhall be a root ^Jefle, (I- faiah xi. i , i o.) JVhat think ye ofChrift ? Whofe Son is he ? They fay unto him^ the Son of David, (Mat. xxii. 42.) It is evident that our Lord f prang out ^y^Juda, (Heb. vii. 14.) When Herod had ga- thered all the Chief Triefts^ and Scribes of the people together, he demanded of ihem^ iz'here Chrift jhoidd be born. And they faid unto hitn, in Bethlehem of ju- dsea : for thus it is written by the pro- phet s And thou Bethlehem in the land of Juda, 6o A R T I C L E IL Juda, art not the leaft among the Princes conferred, they were delayed to a future ftate, and fuppofed a refurreftion, which was looked upon as a thing utterly incre- dible. Afflidions, and perlecutions in this life, were to be the portion of thofc who embraced ft. The Author of this Doftririe was himlelf in low circumftances, educa- ted under a Carpenter, without the ad- vantage of human Learning ; upon the publication thereof, he was defpiled, and oppoled, was apprehended, condemned, and crucified. His Apoftles were mean, and obfcure, they ufed no arf or eloquence to perfuade, and had no power to com- pel 5 and therefore could not have gained Profelytes in his name, but by the de- monftration of the Spirit, which Ihowed their Dodrine to be divine, and Jefus^ whom they preached, to be thQ Meffias. So that he who appeared in the world, when the MeJJlas was to come, and af- filmed that charadter, which no one at that time or fince pretended; who was born of the tribe and family, in the place and manner the Prophets foretold the Mef- fias fhould be ; he who taught the Truths, did the Miracles, and fuffered t-he Afflic- tions the MeJJias was to do, who was af- terwards glorified, and whole Doctrine was received amongft all Nations, accor- " F ding 66 A R T I C L E IL ding to the fame predictions, was certain- ly the true MeJJias. We proceed, fifthly, to fhow what his Unftion confifts in, what were the effefts thereof, and in what manner he was a- nointed. Chrift was anointed to thofe of- fices, to which perfons ufed to be anoin- ted amongft xkv^Jews y all that werefo a- nointed are to be confidered as types of himi as, firft. Kings; fecondly, Priefts, but efpecially the High-Priefts only, after th€ firft conlecration of the fons di Aaron ; and thirdly, Prophets. Thefe three func- tions, wherein the adminiftration of that Commonwealth confifted, (which was or- dered and dilpofed with refped to a Mef- Jias) were united in him. Our redemption was to be complcated, by freeing us from the guilt and power of Sin, and placing us in a ftate of righ- teoufnefs, and granting us eternal Life, He muft therefore be a Triejt^ to offer a propitiatory Sacrifice; he muft be a Tro- phet^ to reveal God's Will, and convert us to righteouiheis ; and he muft have kingly Power and Authority, to tranflate us from the ftate of Death into eternal Life. If we believe him our Redeemer^ and Chrifty we muft aflcrt his Undion io thefe three Offices. Thefe And in Jefiis Chrift. 67 Thefe he excrciled in a mofl: eminent degree : And firft, the prophetical Office ; for which his preparation was moft remark- able, in his conception by the Holy Ghoft, and by the delcent of the lame Spirit up- on him in a bodily fhape, at the age of thiity years. His iV//^'^?^ was undeniable^ from the teilimony of John the Baptift, and his own Works, which were ^^r^/SJ/^^r 'Wttnefs than that of John, (John v. 3 6.) His Adrninifiration of that office was in- fallible, in that he who was in the bofom of the Father declared himy (John 1.18.) And he gave us the \Z'ords which his Fa- ther gave him, {John xvii. 8.) And he con- firmed his Dodrine by a moft innocent and holy Lifci by moft divine works, by a moft painful and fiiameful death, and by raifing himlelf from death. He continu- ed to exercife this office after his afcen- fion, by his Spirit in the Prophets, to whom he gave gifts, and whom he ordained, for the perfecting of the Saints^ for the ^,vork of the Minijtry.for the edifying the Body ofChrift^ (Eph. iv. 12.) He was a Triejl^ not after the order of Aaron indeed, but after that of Melchi- fedeky by which he hath an unchangeable Triefthood^ (Hcb. vii. 24.) yet he per- F z formed 6% A R T I G L E 11. formed the funftions of the Aaronkal Priefthood, which were typical of the Mef- Jias i by way of oblation, he hath given him fe If for us, an offering, and a facrifice to God for a fweetfmelling favour, (Eph. Y. 2.) He afterwards aicended into Hea- ven, and is at the right hand of Gody and maketh inter ceffwn for us^ (Rom. viii. 34.) A moft glorious and effeftual inter- ceflion ; he alfo blelTeth us with an ever- lafting benediftion. Laftly, he was a King, as God promi- fed. Tet have I fet my King upon my holy hill of Sion, (Pf. ii. 6.) Of the en- creafe of his government, and peace ^ there foall be no end^ upon the throne ^David, and upon his kingdom^ (Ifaiah ix. 7.) The Lord God j^jall give unto him the throne of his Father David, and he fhall reign over the houfe of Jacob for ever, and of his kingdom there fliall be no end^ (Luke i, 32,33.) Tell ye the daughter of S'loiiy behold thy king comet h unto thee^ (Mat. xxi. r .) Art thou a Kifig then ? Jefus anfj^ered, thou fay eft that I am a King. To this end -isjas I born, and for this caufe came I into the vjorld, that Ifhould bear witnefs unto the truth, (John xviiic 37') And he was iblemnly inaugurated into this office, ''juhen God raifed him from 3 the And in Jefus Chrtft, 69 the dead^ andfet kirn at his oiz^n right hand in the heavenly places^ far above all principality and power ^ and mighty and dominion^ (Eph. i. 20, 21.) In vir- tue of this office^ he rules his people, by delivering them a law, and enabling them to walk in it 5 he protects them, by affift- ing them to fubdue their lufts, by pre- ferving them from the temptations of the world, the flefii, and the devil, and fup- porting them in their affliftions; he re- wards them in a royal manner, by making them Kings y and '\Priefts unto his Father^ (Rev. i. 6.) As to his enemies, he fubdues, condemns, and deftroys them $ he hath al- ready taken vengeance of his temporal ones the je'jus^ who perifhed by the Romans, not long after to be deftroyed themlelves. His Ipiritual ones are wicked and, ungod- ly men, together with fin, latan, and death, which are all to be deftroyed in their or- der. He mtift reign till he hath put all enemies tinder his feet^ the laft enemy that P)all be deftroyed is death, (i Cor. XV. 25,26.) Thus Ihall he be acknow- ledged Lord of Lords, and King of Kings ^ (Rev. xvii. 14.) Tho' the Lord Jefus was never anointed with material oil ^ yet he was the Chrift in the ultimate, and higheft fenle^ being anointed with the Holy Ghoft, F 3 <^nd 70 A R T I C L E II. a7id with pO'iz^er^ (Afts x. 3 8.) As 'David, who was a Type of Chrift, was twice a^ nointed, firft at Bethlehem^ when he was pitched upon to be king ; lecondly, at Hebron^ when he was to enter upon his fovereignty : fo wx may confider our Sa- viour's unflion at his conception, and at his baptifm, when the Spirit like a dove defcended, and hghtcd tipon himy (Mat. iii. 16,) which was a proper time, lince waflhing among thej^^'^, commonly pre- ceded their unctions. Hereby the legal unftion was fuper- feded, becaufe whatever was believed to be fignified, or performed by means there- of, either to notify the eledion of the per- ions, or to fit them for the divine influx, was lufficiently anlwered; the Voice from Heaven declared that he was appointed, and the Spirit actually conferred, fhowed that he needed no previous qualifications. Whatever the matter, which was oil mixt vv'ith Ipices, might be an emblem of, was more effectually reprefented by the defcent of the Spirit, extraordinary honour, and dignity, and lafling power, a good re- putation, and variety of graces. Again, whatever was fignified in the circum- fiances of anointing the head, or in ef- flifion as well as unftion, was llibft^nti- 3 ally 'And in J e fits Chrijl, y\ ally attained, by his being anointed with the Spirit. Having therefore fiiown, that a Mejpas was to come, and proved that he is come already, and that Jefus is that Mcjfias i and that he was anointed to thofe Offices which belonged to the Meffias^ and did, and doth execute them all; and that the effujion of the Spirit fupplyed all that was required in the legal, or typical unc- tion^ we may reft alfured that Jefus is the Ckrift. 'Tis neceffary to believe this part of the Article, Firft, becaule he could not be our Set" *viour unlefs he were alio Chrift, He could not reveal the way of ialvation, ex- cept he were a Prophet s he could not procure falvation, except he were ayr/>/?i nor could he confer it, except he were a King: and he could not be Trophety Triejty and King^ except he were ChriJL Therefore St. Taul opened, and allcdged that JefuSy whom he preached, is Chrijlj (Acts xvii. 3 .) And teftified to the Jews that Jefus -x'^j Chrift, (chap. xvifi.5.) And Apollo s ftiowed by the Scriptures that Jefus was Chrift, (ver. 28.) St. Jolm de* clares, that ^jjhofoever believeth that Jefus is the Chrift is born of God^ (i Ep. v. i,) F 4. But 72 A R T I C L E 11. But he that denieth that Jefus is Chrift, is a Lyar and Antichrlft^ (i John ii. 22.) Secondly, that this behef may influence us to demonftrate, by an holy conver- fation, that the Meffias is come. That by love, and unanimity, by brotherly fcindnefs, and charity, we may appear the fubjefts of that kingdom, wherein the "wolf was to d'lsjell *with the lamb^ and the leopard to lie down with the kid^ and the calf^ and the yotmg lion and fatling together^ and a little child to lead thefn^ (Haiahxi. 6.) wherein men were to heat their pwords intoplow-jhares^ and their Jpears into pruning^hooks. Na- tion was not to lift tip fajord againft na- tion^ neither were they to learn war any morey (Ifaiah ii. 4.) Hatred, and variance, feditions, and wars • herefies, and Ichiinis ; fraud, and violence, rapine, and blood- Ihed ; ihperftition, and idolatry, are in-^ confiftent with the Kingdom of the Mef-^ fias : they, who are guilty of fuch impie- ty, give occafion, as far as in them lies, to his enemies to deny, that he is come, or that Jefus is he, and fo ftrengthen them in their oppofition. Thirdly, that we may receive him, in his feveral Offices. That we may hear him as our ^Prophet ^ place our confidence in him An4^ in Jefus Chriji. 75 him as our Highprieft^ and pay a true and entire allegiance to him as our King^ and hope for a reward in his kingdom of glory. Fourthly, that thereby we may be in- ftruded what it is to be Chriftians, per- fons diftinguiflied by an honourable name, derived from him, and fuggefting the re- lation we ftand in towards him. That every one that nameth the name of Chrift may depart from iniquity ^ (2 Tim. ii, 19,) that we may remember that we are not only called by his name, but, as we are members of his body, receive an unftion from him. JVe have an tmBion from the holy one^ (i Johnii. 20.) and there- lore ought to ufe our utmoft endeavours, that the anointings which we have re^ ceivedy may abide in us, {^ver. 27.) Every Chriftian then muft affent unto this as a certain truth, that a MeJJias was promifed, and foretold by the prophets, and muft be affured that he is already come : and that he who was born of the Virgin Mary^ in the days of Herod^ and named Jefus by an Angel, is the true Meffias : that as Meffias^ he was anoint- ed to three Offices ; that of a Trophet to reveal God's will, a Trieff: to make atone- ment by the lacrifice of himfelf, and a King 74 A R T I C L E II. King to reign at the right-hand of God; to govern his fubjefts, fubdue his enemies, and reward his faithful fervants with eter- nal happinefs : that he was not anointed with material oil^ but with the fpirit : and that his unSiion, w^ho is the head of the Church, is conveyed to his members. Thus muft he believe in J ejus Chrijl. His only Son. A Fter acknowledging our Saviour to be ■^ ^ Chrift^ we confefs him to be the Son of God, which titles are joined as equi- valent : thus Martha^ (John xi. 27.) Ibe^ lieve that thou art the Chrijl the Son of God. I adjure thee^ faid the High- prieft, that thou tell us^ ^ixjhether thou Ike the Chrijl the SonofGod^ (Mat. xxvi. 63.) JVe believe, and are fure, that thou art that Chrijl the Son of the living Gody (Johnvi. 69.) And St. John wrote his Goipel, that we might believe that Jefus is the Chnjly the Son of God^ (John XX. 31.) We, with the Latins^ call our Lord the only Son, the Scripture expreilion, which the Greek Church ufes, is only- begotten. His only Son. 75 Let us then confider, how Chrifi is the Son of Godi And what that peculiar Generation is, in refped of which he is named the only-* begotten. And firft, he is the Son of God, as he was conceived by the Holy Gholi The Holy Ghojl faall come upon thee^ andthepovjer of the highefl jhall overjhadow thee: therefore alfo that holy thing which fhall be born of thee^ fljall be called the Son of Gody (Lukei. 35.) Secondly, as he was confecrated to lb high an Office^ by the ipecial will of God the Father^ who fan^tfied and fent him irito the world^ (Johnx. 36.) Thirdly, as God raifed him from the dead, according to the Apoftle's interpre- tation of the fecond Pfalm, (\^er. 7,) Thou art my Son-, this day have I begotten theCy (Actsxiii. 3 3.) who aifures us elfe- w here, that he was declared to be the Sou of God vi' it h power by the refur reel ion from the dead^ (Rom. i. 4.) Fourthly, as he was made Heir of all things^ and was leated on the right-hand of the Majefty on high, and put into pof- ieffion of his Kingdom. But befides thefe, there is a farther more proper^ and peculiar inanner, in which he is 76 A R T I C L E IL is the only 'begotten Son^ which we fhall evince in the following method. By proving from Scripture, Firft, that Jefus Chrifl had a beings and fubjiftence, before he was conceived by the Virgin Mary. Secondly, that this was not a created beings bat effent tally TDivine. Thirdly, that he received it by com- munication from the Father. Fourthly that this was a proper gene- ration^ by which. He, who communicated it, was a proper Father^ and He, to whom it was communicated, was 2i proper Son. Fifthly, that the "Divine Effence was never fo communicated to any other, as that he could thereby be a Son. And conlequently that Chrift h moft properly ^ and perfectly.^ the only-begotten Son of the Father, That Chrifi had a being., before he was conceived by the Virgin Mary., is moft evi- dent, becaule he was in Heaven, and de- icended thence, and came into the world, before his aicenfion in his human nature after his refurredion. What and if ye Poall fee the Son of man afcend up "-Ji-here he "ouas before ? (John vi. 62.) His being in Heaven before, muft hQ prior to his na- tural birth : if He had been taken up af- ter wards^ His only Son* 77 ter wards, the Evangellfts mufl: have given us an account of it. Nay, there is no pe- riod of our Saviour's life that can, without infuperable objeftions, be affigned for it. / am the living bread 'which came do'wn from Heaven^ (John vi. 51.)-^ ^^'^^ down from Heaven^ (ver. 38.) I came forth from the Father^ and am come into the '-juorld'y again I leave the "world^ and go to the Fat her y (John xvi. 27, 2 8.) That he nfcended^ "what is it hit that he alfo de- fended^ (Eph. iv. 9-) But lecondly, he exifted Ibme certain time before. He was before John theBap- tift, as John owned, and alledged as the realbn w^hy he was preferr'd before him, (Johni. 15.) He w^as alio before ^//r^- ham. Before Abraham Vijas^ I am^ (John viii 2 the form of Gody and without miftake in himlelf, or injury to God, thought himfelf ^^/Wwith God, muft be truly ^ and ejfentially God : that he was ib^ we learn from the Apoftle, {Thil.ih 6,7.) who being (or rather fub- fitting) in the form of God^ thought it not robbery to be equal with God: but made His only So?u %$ made himfelf of no reputation, and took upon him the form of a fervant. Out of which words, thefe three propofitions na^ turally relult. Firft, that Chrift was in the form ofa^ fervant^ as ibon as he was made man. Secondly, that, before that, he was in the form of God. Thirdly, that he did as truly, and really fiibfifl in the "Divine nature as in the na^ ture of man. It would be a vain imagination to re- ftrain his being in the form of a fervant to his lufFerings, as if therein only he ap- peared as a fervant^ or flave^ for all were not jlaves that fuffered in that manner, nor was he ever in the condition of ?i fer- vant-, or flave^ but fuftain'd the Charac- ter of a Mafter and Lord^ with refpect to his Difciples. The form of a fervant confifted in his being madeflefldy ?indfent in thelikenefs offinfitlflefhy (Rom.viii.3.) and made of a iivoman^ made under the la-jUy (Gal. iv. 4.) So the Apoftle explains it in the following fentence, for the conjunction andy which is twice in our tranflation, is not in the original text, where his taking the form of a fervant^ and being made in the likenefs of men-, is only declarative of the manner how he rnade himfelf of no repU" fationy (or more exaftly^ emptied himielf ) G 3 taking 86 ARTICLE IL taking the form of a few ant y being made, in the likenefs of ttien: And the Apoftle afterwards adds a farther inftance of his humiUation, in his fufferings \ And being foimd ifi fajljion as a man^ he humbled himfelf and became (or becoming) obe^ dient unto deaths, even the death of the crofs^ (yer. 8.) In his Epiftle to the He^ bre-jvs^ applying that of the Pfalmi't, mine ears hafi thou opened^ to Chr^^jt-, he inter- prets it by a bod.y k called Gods, but Chrift is none of thofe fnanyj becaule he is diftinguifhed from them, and oppofed to them. Tho' there be Gods many^ and Lords many^ yet to US there is but one God the Father — • and one Lord Je fits Chrift, (iCor. viii. 5, 6.) As the Father is here as much op- pos'd to the ma7iy Lords^ as the many Gods } lb the Son is as much oppos'd to the many Gods as the many Lords, Some men have invented diftiriEiions in order to exclude our Saviour from the Ma-» jelly of the eternal Deity; and contend, firft, that he is never Ipoken of when the name of God is taken abfobitelyy as the fubje^ of any propofition ; fecondiy, that he is not mentioned with an Article by way oi excellency : in oppofition to whom we affirm, that the nameoiOiO^ taken ab- foltitelyy is to be underltood of Chrift i and alio that the Name wuth the Article is to be attributed to him ; or if it were not, it would be of little moment, lince the Greeks often arbitrarily ufe, or omit the Article, without any dired realbn in- ducing them to it ; and where it is want- ing, there is fomething added, which fig- nifies as great excellency as the article ^an do. Chrift; 90 ARTICLE IL Chrift is Ipoken of where the name of God is taken abfolutely. God was mani- fefled in the fle^^ juftified in the Jfirit^ feen of Angels, preached tmto the Gen- tiles, believed on in the world, received up i7tto glory y (i Tim. iii. i6.) Thefe pro- pofitions are true of Chrifl only, and there- fore God abfolutely taken, is to be under- ftood of him : they who put the will of God for God, and fay that it was mani- fefted in the fle^ by being revealed to ^mortal men, and change received up into glory, to glorioufiy received on earthy, teach u language, which the Scriptures know not, and the Holy Ghofl never uled. And they who deny that the name of God is here expreffed, contradift all the copies of the Original Language, Again, ^i. Taiil charges the Elders of the Church oiEphefus to feed the Church of God, which he hath pitrchafed with his own blood, God. mull be underftood of Chrift, in this place, who, and no o- thcr, hath pitrchafed his Church with his own blood. God the Father cannot be meant; for tho' he may be faid to fmr- chafe us by giving his Son, he could not , do it by his own blood, in oppofition to that of any other, which implies death ; but the Father could not die. It was Chrifl's His only Son. pi ChriJTs blood only that was the blood of the Ne-'ju Tejiamenty which required the death of the Tejlator. In the fecond place, Chrift was caHed Emmanuel-, which being interpreted^ is God with us J (Mat. i. 23.) Here he is mentioned with the Article:, and therefore his Excellency above all others is thereby exprelTed. 'Tis a vain imagination to think, that he was not what he was to be called^ and that it was no otherwife than as the name of God had been given to things or places : for our Saviour's name bears no fimilitude with thole names^ in which fomething was to be fupplied to make them propojitions. The things were not, in any relpeft, what their najnes import- ed : but Chrift was really with us, and really God in Ibme fenfe at leaft, accord- ing to the confeffion of our adveriaries ; and therefore we conclude, fince he is laid to be the God with us., that he is Here- by declared to have the excellency of the fttpreme T>eity, Again, according to St. Thomas^ ac- knowledgment, my Lordy and my God, or the Lord of me, and the God of me, with the article, {Johnxx.zS.) He is the true God, fo called by way of excel- lency. St, Thomas expreffed his belief in 0)X% 92 ARTICLE 11. our Saviour, in thele words, in which he anpwered, aud faid unto him^ my Lord^ and my God-, and Chrift explained this to be the meaning of them, becaufe thou bajl feen me-y thou haji believed^ (ver. 29.) And ftiall we fcruple to efteem him the tiOrd of uSy and God of us, who was the Lord and God of an Apoftle ? Nor is he barely acknowledged the God with the Article, to denote his Excel-- lency^ but his divinity h confirmed by a further addition ; he is afTerted to be the true God, We are in him that is true, even in his Son Jefus Chrijlj this is the true God, and eternal Life ^ (i Joh. v. 20.) 1 o refer the true God to the Father, merely upon the account of a poffMe con- ff ruction^ would leflen the force of the Apoftle's reafoning, who argues, that we are in him. that is true, becaufe we are in his Son, who is the true God^ and eternal Life, Which in St. Johns lan- guage is the conftant title of our Saviour. And we may reafbnably prefume, that the firft writers thought Chriji was ftiled God with the Article prefixed in, Scripture, by way oi Eminency^ becaule they frequent- ly ufed it, when they fpoke of him. But thirdly, where Chrift is called Gody |iis fupreme Majefty is exprefTed at ?hc famf His only Son, 9* lame time. St. Tanl obferves, that of the Jews, as concerning the flejh Chriji came^ who is over all, God bleffed for every (Rom. ix. 5.) Where he diftinguifhes his fie^^ from his Godhead^ and then afllires us he IS God over all i not in a limited lenfe, as having dominion over the Fa- thers, the perfons whom the Apoftle had been fpeaking of, but over all things^ or God above alU the moft highj the ordi- nary title of the fupreme God. Moreover, he is proclaimed blejfed for ever^ amen. A form of fpeaking ufual amongft the JewSy upon their mentioning the name of the God of Ifrael. If Chrifl were not God in the highejl fenfe^ it had been im- proper for St. ^atdy who wrote to con- verted Jews^ and profelytes, to delcribe him in the fame terms they were accuftom- ed to fignify the one God by, and which he himfelf, fpeaking elfewhere of the Fa- ther, makes choice of; ^iz'ho is blejfed for evermore^ (2 Cor. xi. 3 1.) Who is bleffed for ever:, amen^ (Rom.i. 25.) It was the peculiar privilege, and great glory of the IfraeliteSj not that one of the race of Abraham was made a God on account of his Death, rather than his Birth ; but that the moft high God took on him the feed 94 A R T I C L E IL feed ^Abraham, (Heb. ii. i6.) and came of them as concerning the flejld. So that He who was the Word which was with God in the beginning, and was God 'y whole glory Ilaiah law, as that of the God of Ifrael j who is Alpha^ and Omega s who was in the form of God^ and equal with God before he became man s who is frequently called God in all thofe ways by which the fupreme T>eity is ex- preffed, had a being before he was con- ceived by the Virgin Mary^ which was the One^ Eternal, "Divine Ejfence^ and was really^ and trtily God, We come, thirdly, to evince, that Chrift received this "Divine Ejfence by commti- nication from the Father. There can be but one elTence properly Divine, and but one pcrfon originally fubfifting therein : a plurality of perfons originally and inde- pendently fubfilting, w^ould infer a mtilti- plicity of Gods. The Father is originally God, and therefore Jefus Chrift, who is not the Father, and yet, as we have Ibown, is truly, and properly the Eternal God^ muft be underftood to have the Godhead communicated by the Father, who is not only eternally^ but originally God. Thus our Lord declares, All things that the Father hath are mine^ (Tohn xvi. 1 5-) And His only Son^ 95 And again, As the Father hath life in himfelf ^ fo hath he given to the So7z to^ have life in himfelf (John v. 26.) He fignified this communic avion to the JevJSy when they were enraged againft him for making himfelf equal with God : the Son can do nothing of himfelf^ but what he feeth the Father do. So that in the equa- lity there is a difference, and priority i which he confefled, My Father is greater than I, (Johnxiv. 28.) Tho' the Son be equal in nature, the Father is greater in reference to the communication of the Godhead ; and therefore the Council of Nice in their Creed, declare the Son to be God of God, Light of Light ^ very God of very God, And fince the Divine nature cannot be divided, Chrift had not a part^ but the whole communicated to him; and therefore is of the fame Sub- fiance with the Father^ as that Council determined, and th. mtient Fathers taught before them. Which :s Chriji's own doc- trine : / and my Father are one^ (John X. 30.) Where the verb plural, and the neuter noun point out, together with the perfonal diftinciion^ an identity of effence. Tho' he enjoins us to believe, that the Father is in him, and he in the Father, (Jolinx. 38.) yet he aifures us alio, that he 96 A R T I C L E II. he ca7ne out from Gody f Johnxvi. 27,) As he maintained his divinity ^ he own- ed his Origination^ We ought therefore to admire the fr nit f nine fs of the Divine Nature, and that commimication of omni- potence to the Wordy by which he be- came the Caufe of all things, by whom the Father made the world. Fourthly, we are to fhow that this is a proper generation. He who communi- cated the effence is a proper Father^ and He to whom it was communicated is a proper Son, Chrifi's generation confifts in this communication-, and thereby he be- came the eternal Son of God. God ahvays had a Son. j^gur feems to intimate this by his quefiion, If ho hath ejiahlijhed all the ends of the earth ? what is his nafnCy and what is his Sons name^ if thou canft tell ? (Prov. XXX. 4.) Thou art^ my Son^ this day have I begotten theCy fays 'Da- '-cidy ipeafcing to the Meffias in the per- son of God, [Tfalm ii. 7.) And the Apo- ftle infers his infinite dignity from this re-r lation 5 Unto zvhich of the Angels faid he at any timcy thou art my Son^ this day have I begotten thee ? (Heb. i. 5.) Gene- ration is the producing another in the fame nature, and the perfon thus pro- duced, is the perfect image ^ ^xA fimili- tude His only Son. 97 tude of him by whom he is produced, and thereby his proper Son, In human generation, we may confider the likcnefs of nature, and the likenels of form i the one is ejfential^ and necejfarj, the other acci- dental. By the divine communication^ there is a fimilittide of nature. Chrift /> the image of God^ (2 Cor. iv. 4-) The brightnefs of his glory y and the exprefs image of his perfon, (Heb. i. 3.) And the divine generation, is more proper than that of the creature, becauie the manner there- of, as well as the identity of nature, is moft perfect : there was no defeft, blcmifh, or impurity in this commimication. In hu- man generation^ there is a derivationy and divifton of the fubflance of the pa- rent, which is corporeal ; but God's cf- fence, which is fpir it nal^ is indivifihle ^ the communication cannot be by divifion^ but muft be total and plenary. In human ge- neration the Y2Ait's^ precedeth the Son, be- caufe they are both finite beings, where the individuals can only be perpetuated by fucceilion, becaufe of their mortality : but God communicated ■without beginning, the elTence which he always h^Afrom the beginnings being always Father, as always God. Animals are only then protlfickf when they come to perfection of nature ; H but 9S ARTICLE 11. but God bvi;^ eiernalh perfeEiy was iruitiii by an eternal generation. Men become Fatlicrs by nndtiplicatmi^ the Son is not the fame man, tho' of the fame natm'c ; but the Divii>e elTence, in regard of Its Jimp It city and infinity^ can neither be divided nor multiplied. By the com- munication thereof, the Son hath the y^;/^^ nature^ and is the fame God. So that having the fame full, and perfeft nature more intimately, and with ftrifter unity^ than can be found in the generation of mankind, or of any finite being \ we juft- ly confefs, with St. Teter^ that he is the Son of the living God^ (Mat. xvi. 16.) That he is God*s trtie^ and own^ (or pro- per) Son, (Rom. viii. 32.) Fifthly, and laftly, the "Divine Ejfence was never comm^micated to any other, io as that he could thereby be a Son y and confcquentiy Chrift is moft properly, and periecUy, ike only -begot ten Son of the Father. He is only-begotten not as he was begotten of the Father alone, nor in rcfpcct of his being the mojt beloved of God's children, but on account of his^^- neration^ and the manner thereof, ib as to exclude all others^ none befides him- felf i3 the oyily -begotten^ none but He had the divine nature communicated, in Ib His only Son, 99 fo peculiar a manner as thereby to be a Son. Here fome difficulties may arile, be- caule others are iaid to be begotten of Gody and if the divine nature were com'- municated to them alfo, Chr'ift could not be the only -begotten s or if it were not communicated to them, then fuch a com- munication is not necelfary to found his Sonfldip upon : nay, an actual communica- tion of the TDivine Ejfence to the perlbn of the Holy Ghoft is fiippofed, and yet He is not thereby efteemed to be the Son of God. As to thole who are called the fons of God, and in confequence thereof Brethren of Chrifty their title is only figurative^ and is given them either on the account qS. Adoption-, or a Ibrt oi fecond birth ef- fefted by the grace of God working in them ; but denotes nothing concerning them anfwerable to his fiatural genera-^ tion. The fame ejfence is indeed communi- cated to the Holy Ghoft ; and thereby he becometh the fame God with the Father^ and the Son 5 yet there is this dtjference in the communication^ that the Son is be-- gotten^ and the Holy Ghoft proceedeth , and tho' every tiling, which is begotteiiy H 2 pro- loo A R T I C L E IL proceedethy yet every thing that proceed^ ethy is not begotten. In the language of the Scripture, which the Church ftriftly adheres to, the Holy Ghoft is never called a Son, Eve, tho' produced out oiAdamy was not his daughter y becaule ftie was not born by w^ay of natural generation- The procejfion of the Holy Ghoft differs from generation^ and therefore cannot preju- dice Chrijl's Sonjhipy but that it folely, and peculiarly belongs to him, who is diftinguiftied from the Holy Ghoft as Son, and from adopted children^ as the natti- ral Son. Since then Chrift bad a being before he was conceived by the Virgin Mary^ which was not a created^ but a T>ivine Effence^ and that not of himfelf originally ^ but by communication from the Father, which was by way of proper generation i and fince the T>ivineEfJence was never fo com- fmmicated to any other, we acknowledge him the only-begotten Son of God. 'Tis neceffary to believe this part of the Article, Firft, to confirm our faith with relpeft to the rede^nption of mankind. That we may be convinced of the excellency ^ and dignity of the perfon of our Mediatory and affured of the efficacy of his adions, 3 and His only Son. loi and the nJalue of his iufferings. We are taught, that it is not "j^oJJilL that the blood of btdlsy and of goats fhould take away Jins^ (Heb. x. iv.) And we cannot eonceive luch a difference between that, and the blood of a meer man^ as to pro- nounce the taking away Jtnsy by one im^ foffible^ and by the other certain. And yet, we were bought with aprice^ (i Cor. vi. 20.) Redeemed with the precious blood of Chrijl^{i Pet. i. 18, 19.) and Gody (Ads XX. 28.) The heinoufnefs of our fins againft God encreales in proportion to the dignity of the party offended, and requires a fuitable reparation: The dif- tance is infinite botween God and man, and therefore we cannot be fecure of re- conciliation, unlels the perlbn who pro- cures it be of the fame infinite dignity. We Ihall then place a juft reliance on our Mediator ,^ when we know him to be the only 'begotten Sonrof God : of the lame power, dignity, and fubftance with the Father, whom we have offended. Secondly, to latisfy, and encourage us in worftiipping him. We are command- ed to honour him with worfhip truly, and properly divine : we are to honour the Son, even as we honour the Father, (John V. 23 .) And St. John in vifion heard every H 3 creature 102 A R T I C I. E IJ. creature which is in heaven, and on the earthy and under the earthy andfuch a$ are in the feay and all that are in them^ faying^ hlejjing^ and honour y and glory ^ and pozver be unto him that fitteth up- on the throncy and unto the Lamb^ for, every and ever y (Rev. v. 13.) KwA.'whert he bringeth in the fir ft -begotten into the vuorld^ he faith y and let all the Angeh of God vijor^np hiniy (Heb. i. 6.) Now iinlels we believe him to be the only -be- gotten Son of God, of the fame liibilance with the Father, Jehovahy and Lord of alh we fhoiild be greatly perplexed to reconcile this duty, with other commands which require us to fear and worjhip the Lord our Gody and to ferve him only^ (Deut. vi. 13. Mat.iv. 10.) To worihip any that is not God, knowing him not tq be fo, is affeded and grofs Idolatry, To worfhip any one as God, that is not lb, tho' we efteem him ^o to be, is the lame lin, tho' not the fame degree \ and even to worfhip one that is God, when we be- lieve him not to b(^ To, would involve us in the guilt of formal Idolatry^ although worfhip were really due to him ; and there- fore, to avoid falling into fuch an abomi- nable fin, we mull- look upon the Son to His only Sen. 105 be the Eternal God}, \Nhom we are bound •to worfliip, and lerve. Thirdly, to poflefs us with the moft grateful fenie of God's infinite love in lending his Son to lave us. God fo loved the "ijjorldy faith our blefled Saviour, thcU: he gave his only -begotten Son, ("Joh. iii. 1 6.) He [pared not his own Son^ kit delivered him Mp for us all, (Rom. viii. 32.) In this was manifefied the love of God towards uSy becaufe that Godfent his only-begot^ ten Son into the world, that we might live through him. Herein is love^ not that we loved God, but that he loved MSy and fent his Son to be the propitia- tion for our Jtns^ (i Johniv. 9, 10.) If God had only caufed a man to be born after a different manner from all others, and delivered him to die for the fins of the world, the expreflSon of his love here^ in, would not have appeared greater, than if he had redeemed us any other way. 'Tis true, indeed, God afted as freely in redeeming as in creating us ; and in re- Iped of the milery we were reicued from, and the happinefs we are made capable of, redemption itfelf would have been a moft fingular inftance of the love of God. But we are directed to raife our confide- ^ation higher, and to reckon the princi- H 4. pgl 104 ARTICLE II. pal teftimony of his love to be, his choofing to redeem us by this method, that his Son fhould take our nature upon him, and that He fhould refign him up to death. The greater his dignity, the more amazing was his condeicenlion ; the nearer his rela- tion, and the more intimate his union with the Father, the more valuable v/as the Father's love in lending liim to fufFer. And therefore, to conceive him to be of an in- ferior 7iature^ and excellency, is to leffen the acknowledgment due to God on that account, and to fall fhort in the returns of thankfgiving we ought to make. If we have not a juft notion of his infinite "izorth^ we cannot entertain a correfpon- dent Idea of the "Divine Z/^i;^ towards us. We fhall then only diicern how much God cornmendeth his love to us, in that Chrift died for us, when we are convin-r ccd, that he is of the fame fubftance with the Father, of glory equals of tnajefty co- eternal. Every Chriilian therefore may be aflu- rcd of this certain, and neceflkry truth, that fefits Chrift^ the Saviour, and Mef ftas^ is the true, proper, and natural Son of God, begotten of the fubftance of the Father, which was fo really, and fully communicated to him, that he is of the fame Our Lord^ 105 lime effence, God ofGod^ Light of Lights lo, 1 1 .) God railed him from the dead, and fet him at his own right-hand in the heavenly places; far above all prin- cipality, and power, and might, and do- minion, and every name that is named, not only in this world, but alio in that which is to come ; and hath pat all things under his feet, and gave him to be the head over all things to the Church, [E^h. i. 20, 21, 22.) As this power did not commence all at once, io neither was it to have the fame continuance : part of it was (economical^ and was to ceale, when the end, for which it was granted, was attained. Part was due to the human nature upon covenant, as a recompence for what Chriji did, and fuffered therein; and therefore muft be eternal^ becaufe the human nature wIlJ be perpetually united to the "Divinity of Chrift. The other David Ipeaks of, {Tfalm ex. i.) The Lord faid unto 7ny Lord, fit thou at my right-hand^ until I make thine enemies thy footfiool i and the Apoftle, when he alTures us, that he mufi: reign till he hath pit all enemies under his feet^ (i Cor. XV. 25.) and that the end cometfa, "when he [hall have delivered up the king- dom 112 A R T I C L E n. dom to God, even the Father, when he ftiall have put down all rule, and all au- thority, and power, {ver, 24.) and when all things Ihall be fubdued unto him ; then ftiall the Son alfo himlelf be fubjeft unto him that put all things under him ; that God maybe all in all, (i;^r. 28.) That commiffion he had to rule over his ene- mies, Ihall then be refigned, when they are reduced, and brought into lubjeftion. Yet is he not to be accounted merely as a G^- fieral or Embajfador, who is divefted of his power when the bufinefs he was em- ployed in, is tranfafted ; but as a Son who ftill remains heir in his Father s hottfe^ and as ftill enjoying the dominion, he pur- chafed with his blood, and which was aC- figned as his reward, and is never to be relinquiihed. If our imperfect fervice^ is to be crowned with an eternal "height of glory y w^e cannot fuppoie that a fading pouter fhall be the only recompence of his perfed obedience. If he makes us priefts^ and kings-, fure he will not be difcharged from his office of High-prieft and King of Kings. His throne jhall be eftablijhed for every as God promifed T)avidy (2 Sam. vii. 1 6.) And of his kingdom there j}jall be no endy as the Angel informed theblef- fed Virgin, {Luke u 3sO His dominion is Otir Lord. 1 1 5 is an everlafting dominion^ which fhall not pafs away i and his kingdom that which fhall not be defiroyed^ (Dan. vii. Chrift then is Lord both by naturaly and independent dominion, as God, and Creator • and by a derived right ^ as man made Lord and Chrift. And that part of his Authority which is oeconomical, Ihall be furrendred when he hath fulfilled his office, while that which is proper to the union, and due to his paffion, ftiall be coseval with his human nature, and of eternal duration. We come, thirdly, to enquire why we confels him to be our Lord^ and how he is lb in a peculiar acceptation. Chrift, indeed, is Lord of all^ (Afts x. 3 6.) God the Father, and the Spirit only excepted. The Angels worlhip him, and all nations are his inheritance^ and the ntmoft parts of the earth are his pojfef Jion, But there is a propriety of Domi- nion, by which he is peculiarly to be ac- knowledged otir Lord^ as we are Chrifti- ans, not only as he made and preferves us, for this is common to us with all other creatures, but he is our Lovd by redemp- tion, Byconqueft, and purchafe, having triumphed oyer the enemies to whom wc I were 114 ART I C L E IL were in bondage, and taken us into hb protedion, and having bought us with a price : no lels tlian that of his own blood. He is further our Lord^ as he makes a provifion for us, and befcows upon us tenipvoral and fpiritual bleffings, in the pre- fent life, and has prepared for us a place in the manfions of glory in the life to come. As he is the prince of life^ (Acls iii. 15.) and Lord of Glory ^ (i Cor. ii. 8.) and as we are called by the Gofpel to the obtaining of the glory of our Lordy (2 Their, ii. 14.) Laftly, he is our Lord by covenant^ we are bound to ferve and obey him, by our baptifmal vow. That we fhould yield our members fervants to right eoufnefs un- to holinefs^ (PvOm.vi. 19.) ^Tis neceflary we fiiould believe this part of the Article, Firft, that we may duly refleft upon our condition of fervants 5 that we may remember that we are not our own^ but are bought with a pricc^ ( i Cor. vi. 1 9, 20.) and may thereupon be inclined to do his will, whofe we are That we may not live to ourfelves ; but whether we live, we may live tmto the Lord^ or whether we die J we may die unto the Lord ^ ib that Our Lord. 115 that whether we live or die^ we may be the Lordsy (Rom. xiv. 8.) Secondly, that the confideration of his power over us may enforce us to fubmit ourfelves, and the knowledge of the per- ibn who exercifes it, who is partaker of our nature, who gave himfelf for usy and is not ajhamed to call us brethren, (Heb. 11. 1 1 .) may perfttade and invite us to bring into captivity every thought to the obedience of Chrijtj (zCor. x. 5,) Shall Angels, and Archangels worfhip, and bow down before him, and Ihall not we with zeal, and glad tranfport pay him that homage he fo abundantly deierves ? Thirdly, that they who govern their fellow-fervants upon earth, may rule with jufticCy and mercy ^ and avoid ail tyranny and oppreffion^ efteeming their Authority as a charge^ and truft^ and knowing that they alfo have a mafier in Heaveyiy (Gol. iv. I.) and therefore are to rule them ac- cording to his laws. And that they who are fubjeEis may be prevailed upon to obey, as expreffing their duty herein to the Lord of alL St. Taul gives this ad- vice to fervants, obey in all things your mafters according to the flefli ; not with eye-fervice, as men-pleafers, but in fingie- nefs of heart fearing God : and whatlb- 1 2 ever 116 A R T I C L E 11. ever ye do, do it heartily, as to the Lord, and not unto men j knowing that of the Lord ye fliall receive the reward of the inheritance : for ye ferve the Lord Chrift, (Col. iii. 22, 23,24.) that they may alio obey them in a proper manner, in and for the Lord. But in nothing contrary to his precepts, by which a frior obligation is laid upon them. Laftly, that we may receive comfort and encouragement in all circumfianceSy and upon all occurrences -y being convinced that he is able to difpofe all things to our greateft advantage^ and that he will not fail xofupport his faithful lervants. The lame Lord over all is rich unto all that call upon him, {Rom.x, 12.) They who dedicate themfelves to him have indeed many enemies ; but they are his alfo, and he will certainly tread them all under his feet. The influence of their lufts is great, but his grace is fufficient for them. Per- haps the afflictions they endure for his fake, are heavy ^ but he knoweth how to deliver them ; or if they fuffer with him, they fliall alfo reign with him, who is Lord of Lords, Every Chriftian therefore, In this part of the Article, muft be underftood to af- fent to this infallible truth, that Jeftis Chriji\ Our Lord. 117 Chriftj the only Son of God, is the true Jehovah who hath an eternal being, on which all other things depend ; that there- by, as God, he hath the abfolutc, fupreme, and univerfal dominion over all things : and alio, that, as Son of man, he wasin- vefted with all power, which as far as it was intended to compleat our redemption, and to dejlroy his and our enemies^ is tem- porary, and will be refigned in the end i but as far as it was confequent to the uni- on, and granted as the rei^ard of his fuf- ferings, will be diiplay'd in his eternal kingdom ; that tho' he be Lord by right of creation, and prefervation^ yet he is more peculiarly the Lord of thofe who believe in him, by conqtieji and pttr chafe as he redeemed them, and by promotion as he takes care of them, and advances them to a ftate of happinels in the pre- fcnt and future life ; and by voluntary obligation as they have entered into co- venant with him. And thus he will be^ lieve in Chriji our Lord. I 3 A R T I. tj§ ARTICLE III. ARTICLE III. IN thefe words the conception of Jefus is diftinguiihed from his Nativity > and the one is attributed to the Holy Ghoft, the other to the \ irgin Mary, The antient Creeds were cxpreiled thus , who was born by the Holy Ghoji^ of the Vir- gin Mary, or of the Holy Ghojly and the Virgin Mary : comprehending in the word born^ the conceftion, and generation^ a? well as the nativity. To reprefent the full meaning of this Article, we fhall enquire, Firft, who was conceived, and born ? Secondly, by whole energy, and opera- tion? Thirdly, who conceived, and bore him ? Firft, who was conceived, and born ? the perfon whom we have Ihown to be the only Son of God, and of the fame fub- ftance with the Father ; he, who was from Bternityy was conceived and bora in the fulnefs. Which was conceived. 119 fulnefs of time. By his being conceived^ and born^ we underftand every thing that concurred to the prodiidion of our Savi- our's human nature, when he became in- carnate \ or in the language of St. Johrty when the Word was made fie fn, (joh.i. 14.) And this was by joining the human nature with the "Divine^ which union was effec- jted in the perfon of the Son only. We are not to fuppofc with Ibme Hereticks of old, that the Father was made man, or that he fuffered, or that the Holy Ghoft^ or any other befides the Son was thus con^ ceived and born. He indeed became trtdy and compleatly man. The Mediator be- tween God and men, is the man Ghrift Je- fus, (i Tim.iu 5.) He was the leed of Eve J (Gen. iii. 1 5.) and of Abraham^ (Gal. iii. 16.) and ^' David according to the fiejh., (Rom. i. 3.) The Son of David, and /?/^ Abraham, (Mat. i. i.) He took not on him the nature of Angels., but he took on him the feed of Abraham ^ wherefore in all things it behoved him to be made like unto his brethren^ (Heb. ii. 16, 17.) He had a true nativity^ and affumed both a body ^ind foul, Forafmuch- as the children are partakers of flejk^ and bloody he alfo himfelf likewife took part of the pMCy (Heb. ii. 14.) A body sh^ls prepared I 4 for I20 ARTICLE m; for him, and the actions and fajjions of his life demonftrate that he had the na-- tare of fie^ ; he was in the fame condi- tion with other infants ; he was nouriflied by proper food, and grew up by degrees ; be came eating and drinking^ and had the natural appetites, tendernels, and frailty of his flefh : and therefore, every fpirtt that confeffeth that Jefus Chrift is come in the jlejb^ is of God -y and every fpirit that confeffeth not that "Jefus Chrijl is come in the flefh ^ is not of God, (i John iv. 2, 3.) As Chrift had an human body^ he had alfo an human foul^ without which he could not be man. He encreafed in "isjifdom^ that is the faculties of his foul were improved, for his infinite under-- ftanding could not be enlarged. He had a will in his human nature diftind: from that of his Father, {Lukexxn, 42.) His foul was exceeding forrowful even unto deaths (Mat. xxvi. 38.) He faid, Father, into thy hands I commend my fpirit : and having faid thus, he gave up the Ghoft, {Luke xxiii. 46.) Death diffolved the vital iinion^ ihcfoul was thereby y^/'/^r^/^^<^ from the body^ and returned to God who gave it. Which truth is to be maintained againft thofe who deny that our Saviour had an '^^uman foul., and think that the Word., or 3 ^Divi- Which ^ji^as conceived. 1 1 i divinity informed his body, and llip- plyed the place thereof. Thus he became perfeEi God^ and per- fe£i man^ for both natures were preferved entire and diftiuEt s they were not mixed, and confounded, from whence a new and different nature muft have arifen ; nor was one converted into the other, God cannot be made and therefore could not become man j the immaterial, indivifible, immor- tal nature could not be changed into a finite, tho* fpiritual, and cvrniptible fub- ftance : as impoflible is it, that the hu- man nature fliould become "Divine •, or be fwallowed up, and turned into the God- head. It is not faid the llelh was made the Word, but the Word "was made flefh. If the human nature were not fo converted in the a^ of incarnation, there can be no reafon it ihould be fo afterwards, nor can any time or manner be pretended for fuch converfion. Which indeed would be no better than an annihilation of the man-' hood, llie Fathers oppofed this notion by an argument taken from the facramen- tal Elements of bread and wine, which ihowed that they were ftrangers to the Romifh doctrine of Tranfubjiantiation. One Chrift then fubfifted in two na- tures., and the union was made not in the natures..^ but in his per Con and in his only. This 12.Z ARTICLE III. This is a certain, and neceflary truth.' If we do not embrace it, we make t'wo Chriftsy and two Mediators^ and fuppofe one mentioned in the fecond and another in the third Article of the Creed. It is related of our Saviour in Scripture, that He, who was before Abraham^ was born of a JVoman^ in the days of Herod j he who preached in the age of Noah^ began to preach in the reign of Tiberius^ being about thirty years of age; he who was declared the Son of God with power y was of the feed of l^a-vid^ according to the fielh. He who came of the Fathers, as concerning the fl^jh, is over all God blef- fed for every (Rom. ix. 5 ) Thefe things cannot be affirmed of the fame nature^ and therefore we muft own a diver fit y of natures^ and confels theni to be united in one^ and the ^zm^ perfon. 'VVho had dif- ferent nativities in his different natures^ and was both born from Eternity, an4 fonceivedy and born in time. By the Holy Ghoji. TI7E come now to enquire by whoft V? energy, and operation Chrifl was conceived. We fliall ipeak of the per Con of the By the Holy Ghoji. 123 Holy GhoJi under another Article, and therefore, at prefent, fliall only confider how Chrift was conceived by him both exchifively as no other was the means, or inftrument of fuch conception 3 and as it was owing to his miraculous po'wer^ en- abling the bleffed Virgin to conceive. The Virgin had not known man {Lnkei. 34.) and tho' flie -x'^x efpoufed to Jofeph^ yet before they came together fjc was found with child of the Holy Ghofi, (Mat. i. 1 8.) Nor was it in the power of the Virgin her- felf to conceive-, that was a thing impoffible in the courfe of nature. It was God on- ly who by an immediate miracle caufed her conception y according to the Angel's predidion, the Holy Ghojl came upon her and the power of the higheji overihadow- ed her, and therefore that which \\'as conceived in her was of the Holy Ghoft^ (Luke i, 35. Mat. i. 20.) And yet the Holy Ghoft did not conceive Chrift y but the Virgin^ nor was he m.ade of the fab- fiance of the Holy Ghoft ^ whofe ejfence could not be made, and therefore the blef- fed Spirit could not be his Father^ by a proper aft q{ generation^ tho' he were con- ceived by him. The Antients indeed, fometimes mention his being begotten and [mn of the Spirit, but never imagined that it 124: ARTICLE IIL It was in fuch a manner^ as to be a foun- dation oi paternity. Nor muft we think that any material fubftance^ or feminal principle was created by the operation of the Holy Ghoft^ out of which his body fiiould be formed in part, for then he had not been truly man i but his fle^ was wholly compofed of the fubftance of his mother. The belief of this part of the Article IS neceffary, firft that we may confide in his Merits and Mediation, As he was con- ceived by the Holy Ghoft^ he was free from the defilement of fin, he was in all things like to us, fin only excepted, and that for thefe reafbns; that the human 7iatiire might be fitted for a perfonal uni- on with the IVord^ who is oi infinite pu- rity ; and that he, who was without fin, might redeem finners. The Father made him to be fin for us who knew no fin^ that we might be made the righteoufnefis of God in him^ (2 Cor. v. 2 1 .) He was a Lamb without blemip)^ and without fpoty (i Pet. i. 19.) holy^ harmlefs^ tindefiledy feparate from finners^ (Heb. vii. 26.) he was manifefied to take away our finSy and in him is no fin., (i Johniii. 5.) Secondly, that we may be fenfible of the grace of God imparted to his human nature^ By the Holy Ghofi. 125 nature^ in its firft formation, and derived from him to us, as 2^ free gift y in and thro' him, when there was no preceding defert to entitle his humanity to fuch fanhifi- cation. Thirdly, that we may learn from what foundation our holinefs^ as well as hisy mull flow. From the fame Jpirit in our regenerationy as his did in his conception. We are commanded to be holy, as he is holy, to which purpofe we are to pray, that the Holy Ghoji which formed his human nature may reform ours, and as he exempted him from fin, may alTure us of the remiffion of our fins that he may be born within us in our regeneration^ by that energy, by which he was conceived for us^ in his incarnation. From what has been laid, every one will perceive that he muft affent unto this truth, that the eternal Son of the Father, God of God was conceived^ and born^ and made man. That his human nature eonfifted oi foul and body^ and was joined with the D/V/V^f in the unity of his^^^r- fo7Z : that he was made fefj and conceived in the womb, after the manner of men, but yet not by the way of human propagation,^ but by the fingular, and invifible, and mi- jaculous operation of the Holy Ghojly which 126 ARTICLE lit which enabled a Virgin to conceive^ and originally and compleatly fan£iified his birth : and that he is thus obliged to pro- fefs, that he believes in Jefus Chrift^ which was conceived by the Holy Ghojl. Born of the Virgin Mary. WE are laftly to enquire, who concei- ved^ and bore our blelTed Saviour? the Virgin Mary. Who is here defcribed by her name^ and condition^ which we ihall firft obferve, and then declare what part flie had in the facred Nativity. She was called Mary^ a name, at that time, common to her with many other women among the JewSj feveral of which are mentioned in Scripture. The firft of that name, that we read of, was Miriam the fifter of MofeSy who may in fome re- iped be looked upon as a ty^e of the Virgin. They who find any particular excellence in the name, or think it was given to the blejfed Virgin on the account of its original Jignijicat ion, go upon no iblid, or good grounds. She was a Vir- gin efpGufed to a man whofe name was Jofeph, (Luke i. 27.) who was a carpen- ter by trade. Her parents are reported to have been Joachim^ a prieft of the tribe I of 1 Born of the Virgin M^ry. ii^ of Leviy and Anna i but this tradition is. obfcure. Elizabeth^ of the daughters of jiarorij \v^s her Cotijin. (Luke i. 5, 36.) The Meffias was to be born of a Vir- gin, according to the prediction of the prophets. The feed of the iz'oman^ a fin- gle perfbn, not feeds^ which is Chrijf^ was to brtiife the ferpent's head. (Gen. iii. 15.) Which feems to appropriate his ori- ginal to that fex. The prophet Jere- miah declares. The Lord hath created a new thing in the earthy a v:oman Jloall cofnpafs a rnan. (chap. xxxi. 22.) The compaffmg a man was interpreted to niean conceiving and bearing by the Antient Jews, who applied this prophecy to the Meffias. Jfaiah foretels this Event moft clearly, and exprelHy, behold a Virgin foall conceive., and bear a Son^ and jhaU call his name Emmanuel, (chap. vii. 14.) The Jews indeed, fince our Saviour, pre- tend that the text does not f^gnify a Vir-^ gin but a young woman \ but herein they contradicl their own tranfation made feme hundred years before Chriffs birth, and repreient the fgn., which they were re- quired to attend to, as a thing wonderful, and extraordinary, to be a common and iriconfderable occurrence. What they ob- ject againit ovi^ Saviotifshdn^iht pcrfon here 128 ARTICLE IIL here meant, becauft he was not called Emmanuel^ has been anfwcred already. They who fuppofe Hezeklah to be the Son intended, contradict the Scripture- Hiftory, for Hezekiah muft have been born leveral years before this prophecy was delivered. They confels however that it belonged to the Meffias, by maintain- ing that no MeJJias is to be expefted here- after ; becaufe it was fulfilled in Heze^ kiah^ in whom they enjoyed a MeJJias. Thefe prediftions were verified in the Mother of our Lord^ who was -d^pure Vir- giriy when Ihe conceived and bore him, as the Evangelifts afTure us. She knew not a man (Luke i. 34.) and tho* fhe was ejpottfed to Jofeph^ before they came to- gether fhe was found with Child^ and ftie continued in this ftate of virginity till Ihe brought forth her firfl-born Son^ and in all probability ever alter, according to the tradition of the Fathers, and the con- ftant doclrine of the Church. It might be concluded from JofefUs fiety^ that he abftained from all conjugal familiarity y and permitted her to prcierve hcdclf im- maculate^ on the account of her unpa- rallelled privilege^ and out of reverence to her "Divine Son^ and the Holy Ghojl Avho overfljadowed her j and therefore Ihe Bdrn of the Virgin Mary. 129 Ihe has been honoured with the title of Ever Virgin, by the Latins as well as Greeks^ and they who denied her to be fo^ were eileemed little better than Hereticks^ tior could they alledge any arguments in favour of their opinion, but what might fairly, and fully be confuted. When they infer from St. Matthew y who fays Jofepjp knew her not till foe had brought forth her ftrft-born Son, (chap. i. 23.) that he knew her afterwards, they miftake the lenle of the word till, which determines iiothing pofitively concerning what was future, but only alcertains wtot came not to pais before^ as may be Ihown by nu- merous inftances. They run into a lecond error, when they perfuade themfelves that the title oi firft-born given to our Savi- Cttr in the fame paffage, has relation tc? other children of the Virgin's, w'ha were younger than he , for every one that open- ed the womb, was on that account called th^firjl-born among the Hebrews, irre- Ipeftively of others, and from the tim:: of his birth, without waiting till the mo- ther had more fons, which in many cale's never happened. Nor are w*e obliged to believe that the Virgin had more childreri, becaufe the Brethren^ and Sifters of our Lord are mentioned in the Gofpsl i for K they ISO ARTICLE III. they might be children o{ Jofeph by a former 'wife 5 or as the Hebrews compre- hended near relations under that name as well as thole bom of the fame parents, they might be only Coiijifi Germans ^ which is the beft grounded and moft generally re- ceived opinion. As to James-, and JofeSj SimoUy and Jtidas's being called Sons of Marjy as well as Brethren of Chrifty it feems evident that Mary the mother of James and Jofes was a different perlbn from the bleffed Virgin. For Alary ^ the wife of Cleoj)has^ is named together with the Mother of Jefiis by St. John^ (chap* xix. 25 .) and along with Mary Magdalen^ and 'tis not to be doubted but Ihe was the fame whom "^t. Matthew and St. Mark mention under the title of the other Mary^ after Mary Magdalen, and as her compa- nion; and is oblerved by the former to have been the Mother ^ James, ^7^^ Joles, (chap, xxvii. 56.) and by the latter of^y^- /ome alfo, (chap. xv. 40.) The Virgin then conceived by the Holy Ghojl^ and our Saviour s body was form- ed of her own fubjiancey and was nou- rifhed, and encrealed in her womb, and was the fruit thereof; and when the days were accomj)lijhed that fhe fhould be de- livered, Ihe brought him forth, and was 3 truly Born of the Virghi Mary. 1 3 \ truly his Mother. Thus EUzahtb ac* knowledged her the Mother of her Lord^ (Lukei. 43.) And as the perlbn born of her was God-, as well as man, the Church had no realbn to icriiplc giving her the title of Mother of God. "Tis neceffary we fliould believe Chrijl was born of the Virgin Mary. In refpeft of her 5 that we may honour, and efteem her according to her high dignity -y and that all generations may call her blefedj (Lukei. 45.) thus Elizabeth accofled her with a loud voice ^ blejfed a^n thou among women, (ver. 42*) But we are to take care, that our admiration, and reverence do not tranfport to excefs and make us guilty of idolatry^ in worfhipping, and adoring her. 'Tis n^ceflary alfb in refped of our Sa- 'vioury firft that we may be fatisfied, that he redeemed us, when we are convinced that he took our nature upon him. He did not take upon him the nature of An- gels, and therefore they amongft them, who rebelled, muft continue irretrievably wretched, referved in chairis under dark- Tie fs unto the judgment of the great day^ (Jude ver. 6.) but he took on him the feed <5/* Abraham, and was partaker of llelh, and blood, that he might redeem all of K z both 132 ARTICLE III. both fexeSyWho are partakers of the fame, being man himlelf, and being born of a woman. Secondly, that we may be affured he is without fin-, deriving no guilt, or cor- ruption from yldam in his conception-, that he might be a proper expiatory facrifice for fin, as a Lamb without blemijh. Thirdly., that we may difcern thofe pro- phecies to be exactly fulfilled, which fig- nified that he fliould be of the feed of Abraham^ the tribe of Judah^ and the lineage of T>2.vi&: that with devout glad- nefs we may cry Hofannah to the Son of T>avid, (Mat. xxi. 15.) and with Zacha- riah may bleis the Lord God of Ifrael^ who hath raifed up an horn of falvation for us^ in the houfe of his fervant Da- vid, (Luke i. 69.) And now every chrifl:ian will allow this to be an evident truth, that there was a 'woman called Maryy elpoufed to Jofeph of Nazareth^ who before and after her efpoufals^ was a pure Virgin, and that in this ttate of Virginity, flie conceived in her womb the only-begotten Son of Gody by the operation of the Holy Ghoft, and at the uliial time brought forth this her firfi'horn Son, continuing Hill (in all pro- bability) a pure, and immaculate Virgin. That Suffered. M i That our Saviour was thus born of a wo-^ man, free from the original corruption of our nature, that he might deliver us from our fins ; and was of the Houfe of l^a- vidy that he might reign upon his throne for evermore. And therefore he will be- lieve in Jefus Chriji born of the Virgin Mary. ARTICLE IV. ^uffeteJ) uuDcr Pontius^ dilate, toas cj^ucifieD, DeaD, auD buticD. TH E words fuffered^ and dead^ were inlerted in the /<^/^^r Creeds, the more anttent having only crucified under Pon- tius Pilate, and buried. Which were thought to include his fufferings, and death : but becaule he did not fuffer on the crofsonly, and it might have been pol^ fible for him to have been fixed thereon, and yet not have died ; the Church thought proper to exprels his fufferings before ^ an4 his death after his crucifixion. In thele words fuffered tinder Pontiu3 Pilate, we diftinguiib our Lord's fufferings m themfehesy and the circumftance of time K 3 de- 134 ARTICLE IV. defcribed by mentioning the perfon under whofe government he liifFered. As to his fufFerings we Ihall enquire, Firft, who it was that iiiffered ? Secondly, how he fuffered ? And thirdly, what he iuffered ? Firft, who it was that lufTcred ? our Lord Jeftis Chrijt, whom we may confider, with relped to his Office as Chrtfty and his ^^r- fon as the only -begotten Son of God. In relpecl of his Office we believe that the Chrtft Iiiffered, and therefore muft be convinced that the Meffias was to fuffer, and that Jefus whom we call Chrift did fuffer, that his fnfferings wxre determined, and foretold, that he might be known by them ; and that he truly iiiffered whatever had been determined, and foretold c That the Meffiias was to fuffer, cannot be doubted amongfl Chriilians : our Lord frequently declared this to his Dilciples be- fore his death. It is ^-^r it ten of the Son of man that he muft fuffer many things ^ (Markix. 12.) and convinced them of the iieceffity of it afterwards ; ought not Chrift to have fuffered t he fe things ? (Luke xxiv. 16.) Thus it is iLritten, and thus it be^ hoved Chrift to fuffer, (ver. 46.) Si.Taul ^argued, that Chrift mtft needs havefuf fered, (A£ts xvii. 3.) And St. Teter ob-^ ferves Suffered. 135 lerves that the Spirit of Chrifty which was in the prophet s^ tejiified before-hand the fufferings of Chrijiy ( i Pet. i. 1 1 . ) The fifty-third chapter of Ifaiah, is a lad, but clear deicription of a fuffering perlbn, and, as has been ahcady obfcrved, was interpreted of the Mefjias by the moft an- XAtvitJews i this might be proved by nu- merous inftances, but it is fufficiently evi- dent from the place it felf No oao^'s foul could be made an offering for fin, but 4 Saviour s. The iniquity of us all could be laid on none but a Redeemer, the chaflifement of our peace could be upon none befides the Mejfias, nor could we be healed with any ftripes but his, who bore our griefs y and carried our for rows. The Jews^ being apprehenfive, that the pro- phecy concerning \X\z ferpenf s bruiftng the heel of the woman's feedy required that the Meffias ftiould fuffer, had recourle to the invention of two Meffias' s., one the Son of Jofeph, of the tribe of Ephraim^ who was to fuffer, the other the Son of T^avid, of the tribe of 'fudah, who w\is to triumph glorioufly : and they accufe Chriftians of contradicting the Scriptures, by afferting that Jefus is the Meffias^ and the Son of David ; becaufe he died, wher,-"- ^s the Son of David was to live^ and reign K 4 ^Qx is6 ARTICLE IV. for ever. But their notion of two MeJJias^s is falfe, and groundleis, and our Lord's fufferings are confiftent with his Kingdom of glory. The Scriptures never fpeafc of more than one Melius, and, till after our Saviour, the Jeis^s had no expeftation of any more than one, whom they fignified by the title oi He that fhall come. Whom the prophets reprefented Ibmetimes in an affli^ed, and fometimes in a moft flouriftx- ing condition, ?ind thereby pointed out two (economies-, in which they defcribe one and t\i^ fame ferfon : nor do they give any countenance to the fiction of two perlbns, which was calculated only to elude the ar- gument for Jefus*s being the Chrijly taken from his fufferings^ which they could not deny, and to furnifh them with an objec- tion againft him, bccaufe he appeared not to them to enjoy the Kingdom promifed to the Meffias^ which they vainly fuppofed, another ftill-expeded Meffias would be raifed up to inherit. Whereas the truth is, the Meffas was firft to die^ and then to triumph } to be hiitnbled^ and afterwards to be exalted^ there were not two to be lent, but one was to fuftain both charac-- tprs. 3^ Secondly, our Lord Jefus did aftually fuffer. It is confefled by his very ene- 3 mies. Suffered. \iy mies. The Gentiles acknowledged it, and the Jews triumphed in it, and conftantly objefted it to the reproach of his followr ers. He fuffered hunger and thirft, re- vilings, and contempt, Ibrrows, and ago- nies, ftripes, and buffetings, condemnation, and crucifixion ; the infirmities of our na- ture, the weight of our fins, the rnalice of man, and the machinations of latan^ con- curred in his fuifferings ; and the wifdom of God ordained, and permitted them. The Annals of times, together with the wri- tings of his ApojlleSy the death of Mar^ tyrSy the confeffion of the Gentilesy and the feoffs of the Jews are indubitable tel^ timonies of the truth thereof; and none ever pretended to dilpute it, except thole Hereticks who maintained that our Savi- our was not really man y nor had a body oifubftancey that all that is related of him was mere phantafmy and appear ance^ and an impojttion upon the lenles of the lpefta> tors. Thirdly, thefe fuficrings were deter^ mined, and foretold, with regard to the meafurey and manner of them ; being the refult of an exprels agreement^ between the Father, and himfelf, and the Itated means whereby he was to accomplifhi our redemption : and therefore they were re- vealed 138 ARTICLE IV. vealed by the prophets, that men might receive the MeJJias^ and enjoy the benefit of his lufTerings. The Churchy at JerU" faleniy acknowledged to God, Of a truth againjl thy Holy Child Jefus, 'whom thou haft anointedy both Herod, and Pontius Pilate, with the Gentiles and the people of Ifrael were gathered together ; for to do whatsoever thy hand, and thy counfel determined before to be done^ (Ads iv. 27, 28.) He was delivered by the deter mt^ nate cotinfel and fore^knowledge ofGody (Actsii. 23.) This covenant was expref- fed partly by the prophet y when he jhall make his ford an ojfering for Jin, he jhall prolong his day s^{li3.uhlnL 10.) and part- ly by the Ap'oftle^ Then faid /, loy I come {in the volume of the book it is written of me) to do thy will^ O God. What he was to fuffer was propounded in making his foul an offering for fiyi j what he was to undertake y w as to come to do Gods wilL Thefe fuffcrings being thus determined, and agreed upon, were revealed by the fpirit to the prophets, and by them deli- vered to his people. And were alfo in- volved in Types y and acted in the facri- fees. The prophecies direftly foretold thefe lufTerings, and the ceremonial per- formances reprcfented them. St. 'Tatil raid Suffered. 139 laid none other things than thofe ^whtch the prophet Sy and Moles did fay jhould come J when he declared, that Chrifi pjonld fuffery (Ads xxvi. 23.) The inftitution of the paffover under the law prefigured him to be the Lamhjlain from the foundation of the ijDorld. His pallion was typified by xh.^ goat upon which the lot of the Lord Ihould fall, which was to be a fin-offering. The brazen ferpent was eretied to fore- fhow, his being lifted tip upon the crofs -, the effufion of the blood of the facrifices, teftified that he was to die for the remil- fion of fins. Aaron^ entrance into the Holy of Holies to make atonement, defcri- bed Chrift ourHtgh-priefi's pafiing through the veil into the higheft Heaven, by his own blood to make expiation for us. Thus was Gods counfel concerning Chrift' s iiif- ferings revealed in his fVord^ or fignified in his Ordinances. And the bleffed Jefiis truly fuffered w^hatever had been determined, and fore- told. Every Type was fulfilled in him. Every circumftance of his paffion which had been revealed, came to pals exactly. He bore all that grief and forrow which was pre-ordained for him, of which he admonifhed his diiciples before-hand, that they might cbferve when they came to pals, 140 ARTICLE IV. pais, and might believe. Behold we go up to Jerufalem, and all things that are written by the prophets concerning the Son of man fhall be accompli^edy (Luke xviii. 31.) And again, truly the Son of man goeth^ as it was determinedy (Luke xxii. 2 2.) And he feverely reproved them, that they were /Z^oe; of heart to belie'ue all that the prophets had fpoken, in this re- fpecl, {Luke xxiv. 25.) And St. Teter boldly averred, that thofe things which God before had fhowedy by the mouth of all his prophets, that Chrifi jhould fuffery he hath fo fidfilled, (A<3:s iii. 1 8,) Having confidered him who fuffered in his Office, we are next to confider him in his Terfon : his name, and defcription are not contained in this Article, but in the fecondy where we find him named JefuSy ^nd deicrjbed the only-begotten Son of God y whom we have fhown to be the eternal Son, God of Gody very God of very God j it was he that was conceived by the Holy Ghojl, and born of the Vir- gin Mary, that fujfertd under Pontius Pi- late, was crucified, dead^ and buried: for the princes of this world crucified the Lord of glory, (i Cor. ii. 8.) He who was God pur chafed the Church with his awn blood J (Acts xx. 28.) The Word whic}i w^s Suffered. 141 was with God^ in the beginning, and ^-juas Gody being made flejhy fuffered, in his hu* man nature indeed, but ftill continued the lameperlbn he was before : when he failed, no other perfon was hungry \ when he fat by the well, no other was thirfty ; when he was buffeted, and fcourged, no other was fenlible of pain 5 when he was cruci- fied, and died, none but the Son of God, of the fame nature with the Father, gave up the Ghoft. So that we find, he who fuffered, in refped of his Office^ was the MeJJias^ and in relpeft of his Terfon was God the Son. Our next enquiry muft be, fecondly, ho'-Ji'y or in what he fufiered : left by af- firming him to be Gody we fiiould leem to deny his pajjlony becaufe the Godhead, by realon of its perfe5fio7is cannot fuffer; therefore when we fay the Son of God fufferedy we muft not imagine that his di- vine nature lliffered, for then the Father^ and Spirit y having the fume nature, muft have fuffered as well as he. But as the human nature belonged to the Son alone, we believe that he fuffered in that only. The fouly and body of our Saviour ^ were the proper y?/^>^ of his paftion 5 his Hu- manity confifted in thcfe, and therefore he could not fuffcr but in either, or both thcfe. (Jhrjfl 142 ARTICLE IV. Chriji—fufferedfor ns in thefejh^ (i Pet. iv. I .) being put to death in the jie^^ (rPet. iii. i8.) God the Son luffered in that nature he took from us ; for his hu- manity could not change the T>eity in its intrinfecal and effenttal perfections ; it could contraft no infirmity by its conjunc- tion with a finite nature^ nor be mixed, and confounded with it. Thele are only the wild colledions of Hereticks^ which the Church with fober and found judg- ment condemns. If it be demanded how we can recon- cile the perfon with x\\c fubjeEi of his paf- fion, or iay that God fuffered while we affert the Godhead did not fuffer, we anfwer, the intimate conjunction of the T>ivine and hummi nature^ and their u- nion in the perfon of the Son, juftify us in giving the attributes that belong to one, to the other. Since the iame individual perfon is both God and 7nan, we may truly jay that God is rnan^ and man is God. And the properties of the divine nature may be attributed to the 7nan who is Godj as the properties of the human nature^, to the eternal Son of God who is man. And the actions which flow from thefe proper- ties may be attributed to the fame. Not that the T)ivinity of Chrifi was paffible^ and Suffered. 143 and 7}Wrtaly nor his Hmnanity^ Ornnipo- tent or Omnifrefent. He was mortal m refped of his Humanity^ and eteryial in refpeft of his Godhead^ his fufferings were the fufferings of his mortal nature^ not of his T>eity^ tho' he the Son of God truly fuffered. This intimate conjiin^ion made no change, or confufion in the natures^ one was ftill fabjed to infirmity, the other incapable of fuffering. Our Saviour fuffered m both parts of his hmnanity^ his body^ and his foul: as he affumed a real body^ that was of courie frail^ and mortal^ it felt wearinefs, hun- ger, and thirft, it was liable to outward injuries, and violent impreffions, it was e- qually fenfible of pain, and tortiue, with that of others. With refpecl to his foiU^ that was fubjeft to animal paffions^ it was tormented with fear, upon the apprchen- fion of future evils, and thoie that were prcfent were the occafion of forrow, and anguifh. He was a man of forro'jus^ ayid acquainted ^-Jjith grief (Ifiiiah liii. 3 .) He began to be forrooJful and very heavy ^ his foul ""Ji'as exceeding forro-jjful even itnto death^ (Mat. xxvi. 37, 3 8.) he b,gan to be fore afnazed^ayjd very heavy ^ (Mark xiv. 3 3 .) The original denotes the iiigh- cfl degree of grief, horror, and amaze- ment. 144 ARTICLE IV: ment, by which he was encompaffed and overwhelmed : the utmoft confternation ^nd dejeftion of ipirit, the moft piercing anxiety, which he exprefled, with jirong crying and tears unto him that was able to fave him from death^ (Heb. v. 7.) and by earneft prayer, and an agony in which his fweat was as it were great drops of blood falling down to the ground^ (Luke xxii. 44.) His heart melted with aftonifh- ment, and the rarefied blood forced its paf- lage through the numerous pores. His terror was beyond what any other was ca- pable of conceiving, fince it arofe from a full ftnfe of the weight of fin, when God laid on him the iniquity of us all. He underftood what evil, and guilt, what of- fence and ingratitude was contained in. our fins; he was in himfelf ablblutely con- formed to God's will, zealous of his glory, and ftudious to preferve his violated right. He loved mankind with an unparallelled affection, and knew what deftruftion the wrath of God would bring upon them for their tranlgreffions ; he was replenilhed with all grace, and had the utmoft habi- tual detellation of fin ; and muft therefore feel inexprellible remorle, when he cori- fidered himlclf charged with the guilt 6f liQ many millioas of offenders. Juftly then might Suffered. 145 Inight he appeal, in the words oijeremiahy heholdy and fee y if there be any for row like unto myforroWj "which was done mito me^ 'wherewith the Lord hath ajfliEted me irk the day of his fierce anger ^ (Lam. i. 12.) It is neceilary we fliould believe that our Saviour fuffered, that we may be fatisfied he was truly many and thereby capable of redeeming us. The "Divine ejfence could not lufFer, and therefore he, who when he fafted was hungry ; when he travelled was weary, and thirfty ; was grieved, and ia an agony, bled, and died, was a proper mediator between God and man^ being man himfelf Secondly, that we may be aflured that he made fatisf action for our fins. His fufferings were the propitiation for our fins, the remiffwn of which could not be obtained without Redding of blood. Thirdly, that we may depend upon that eternal happinefs which he purchaled in right of his fufferings ; he was firft to fuf- fer, and then to enter into that glory, to which he was to be received himfelf, and which he was to confer on his followers. Fourthly, that we may more firmly con- fide in his mercy. As maUy he was touch- ed with the feeling of our infirmities, ancj therefore is naturally inclined to have com- L paffioa 14^ ARTICLE IV. paflion on us, and forgive our ignorances^ and errors. Fifthly, that by his fufferings we may learn to fuffer with humility, patience, and chearfulnefi, knowing that we are here^ unto called: if God fpared not his own Son, we who 'are adopted children^ muft expeft to be partakers of the fame difci" fline^ it is our portion to endure i we ought therefore willingly to fubmit to the chaftifements of our Heavenly Father j and tranftribe his example who was made perfe£i in ftijferings^ that we may alio reign with him. Every Chriftian therefore muft be per- fuaded within himfelf, that the only-begot- ten Son of God J did really j and truly fuf- fer, for the redemption of mankind^ not in his divine J but in his human naturCy which was fubjeft to our infirmities in his ftate of humiliation. That the whole man fufiered by bodily frailty and pain, and by fear, forrow and anguifti of foul. And he muft make fincere profeffion of this, by declaring, he believes that our Saviour fujfered. Under Under Potitlus Pilate. 14? Under Pontius Pilate. IN this claule the circumftance of time is afcertained, when our Lord liifferedo Under Pontius Pilate, during his Govern- ment, or by his judicial Sentence. He is here delcribed by two names, that of his Family Tontius^ and that of particular, and perfonal diftinftion Tilate, 'Tis a miftake to imagine their fignification had any reference to his being an inftrument in our Saviour's fufferings. He was a Ro- man of the Equejirian Order^ and ap- pointed Governor of JudaUy under the Prefident of Syridj by Tiherius the Em- peror. The title of his office was that of Procurators which was not inftituted in a- ny of the provinces till Auguftus*^ reign^ nor in Judaa till Archelaus was banifhed Ibme time after our Saviours birth ; the power of life and death was included in his commiffion, which was not ordinarily granted to a procurator^ and this by an eminent aft of Divine Providence, to ful- fil what had been determined in this re- fpeft, that he might fuffer by a foreign power -x particular kind of death not pre- icribed by the Jewijh Law j fince that L 2 people t4.S A R T I G L E IV. people were not permitted to pronounce'^- or execute the fentence of death, but were obliged to refer all capital caufes to thg^ Roman Governor: Tho* Tilate owned his innocence, and thereupon rcmonftrated againft his con- demnation, to the Je'-jos i and had been admoniflied by his wife, and was much afraid^ when he was informed that our SavioiLr made himfelf the Son of Gad ^ yet notwithftanding all, he unjuftly and impioufly condemned him ; which may be alcribed to his rough, haughty, and ar- bitrary difpofition, together with his co^ 'vetotifiiefs^ and ''jvicked policy ^ to pacify that nation whom his extortion and cruelty had highly exafperated, by this bafe com* fliance with their clamoars^ and importu-* nity. it was neceflary to exprels the ferfon under whom our Saviour fuffered, that we might fix the time of his liiffering in ou? memories, which the Jcjijs have endea- voured to unlettle, that they might after- wards deny the pajjion itielf. Some of them place it above threefcore, others fourfcore years before it came to pals. Others have affigned the feventh year of Tiberius for our Saviour's crucifixion ; but that is a manifeft error, for Tontius Ti- \ lat§ Under PoiUiiis Pilat** 149 late was not then procurator of Judaa^ nor was our Saviour baptized till the fif^ teenth year of Tiberius, (Lukeiii. i.) the moft probable opinion is, that Chriji fuf- fered in the eighteenth year of that Em-!- pcror. Secondly, it was proper to-mention Ti- lute's name, as he was an unexceptionable Evidence both of our Saviour s death, and his innocence 5 in his declaration to the JewSy m his letters to Tiberius-, and in the regifter of his publick A^s, though this was afterwards adukerated, and filled with blafphemies againit the blejfed JefuSy in the time of Maximin. , Thirdly, he is taken notice of, that we might underftand how our Lord came to fufFer in riiis manner. So great a prophet could wot per i^ out ^Jerufalem, and yet he was not to lliffer according to the laws and cuftoms of the Jews. He was deli- vered by their malice to the Roman Go- vernor, and to underwent that puniiliment which was ufually inflided on the moft no- torious malefactor S:, by the conftitutions of that empire. Every one may hence be aflured that Chriji the Son of God fuffered for the fins of men, in the time of Tontius Vilate^ Jhe procurator of Jud^eaj after the fif- L I teentf^ 150 ARTICLE lY. teenth year of the Emperor 77^^r//^j, and this at the inftigation of the Jews : and dilate who had pronounced him innocent, at laft condemned him, and delivered him to be put to death, according to the cuf- tom of his own nation, that the prophe- cies concerning him might be fulfilled : and will hereupon readily declare that he be^ lievesy Chrijl fuffered under Pontius Pi- late, Was Crudjied. WE come now to the moft remarkable inftance oiChriJi's paffion^ hisCm- eifixion^ which concluded his other liif- ferings, and occafioned his ^eath. In Jpeaking of which, we fhall fliow, firft that the MeJJias was to fuffer crucifixion : fecondly, that our Saviour was aftually crucified: thirdly, we fhall reprefent the nature of that punifhment, and what was contained in it. And firft, that the MefiTtas was to be crucified^ may be coUeded from feveral types ^ and was fignified in direft frophe- cies. To omit others that have been infifted on that are lels clear, and convincing; Ifaac fVas Crucified. 151 Ifaac was undoubtedly intended to be a type of the MeJJias^ in the preparation that was made to facrifice him, by God's com- mand : and Abraham's laying the wood upon him, to be carried to the mount where he was to be offered up, Ibems to be a plain intimation of the Son of God's hearing his crofs^ which by formal cuftoni was imposed on all that were to fuffer cru^ cifixionj and therefore prefigured that he was to be treated in that manner, and die fuch a fort of death. The ferpent of brafs, put upon a pole^ to be a means of curing thofe who were bit- ten hy ferpent Sy forefhowed his hanging pn the crofs, and becoming an univerfal remedy for thoie evils brought upon the Ions of men, by the old ferpent y thereby hruifing his head^ who had bruifed their heels s thus he informed Nicodemus, as Mofes lifted up the ferpent in the wil- dernefSy evenfo muft the Son of man be lifted up y (Johniii. 14.) The pafcal Lamb was the great type of the MeJJiaSy and the way of drefTing it bore a refemblance to a perfon's being faftened upon a crofs, and the injunclion that they Ihould not break a bone thereof manifeftly pointed out ihi\t particular pro- 'Vidence by which our Saviours body was L 4 p^^^ \si ARTICLE IV. preferved, from being ufed like thofe of i^tber criminals^ in fuch executions. Some prophecies have been appealed to concerning Chr'iJVs crucifixion^ which arc not extant at prelent, or were read diffe- rently from the copies of the Bible ^ which have been tranfmitted to us, either in the original^ or the Greeks and Latin tranfir lations. Omitting thefe, we ftiall men- tion two that are exprefi, and not to be eluded: ih^\.di Zechariah^ they fhall look upon me whom they have pierced^ (chapl xii. 10.) and that of the Pfalmift, they pierced my hands and my feet ^ (Pfal. xxii. 16.) Thefe were intended of the Son of God the Mejfiasy as the Antient Rabbins acknowledged, and the later Jeisjs are dilinally perplexed while they ftrive to pervert their meaning, and apply them to Others. They plainly refer to the fixing his hands ^nd feet to the crols by nails^ and wounding his body with a fpear. And accordingly the bleffed Jefiis was crucifiedy at the inftance of the obdurate JeiL'Sj and by the order of TilatCy who gave fentence that it fhould be as they required^ (Luke xxiii. 24.) and thereupon ihey^/^/>r J having firft fcourged him, led him away to crucify him s and he went fyrth of the City J as was ufual in fu^jh cafeScl JVas Crucijied. 15^ cafes, hearing his crofsy until he fliinted, and then they compelled Simon a Cyrcni- an to carry it after him, and when they came to Calvary, they crucified him be^ tween t'Ui'o malefactors j and not Simon the Cyrenian in his ftead, as fome Hereticks fondly imagined ; and he underwent thole ilifierings upon the crois, which had been typifiedy and foretold. ■ Ti^.e nature of Crucifixion was, that the perlbn condemned (hould be fixed on a beam that was placed in the ground, and fet upright-, which had another horizon^* tally tranfverfe beam towards the top, to which the hands were nailed at their full extent ; there was another piece faftened towards the lower part of the upright beam. on the forefide for the body to reft upon, where the feet were faftened alio with nails \ the head was above the tranfverfe beamy over which was a table on which the accufation was written, according to the cuftom of the Romans : The Title over €ur Saviour, was in Hebrew, Greek, and Latin Charafters, Jesus of Naza- KETH THE King of the Jews. Hence it appears that the crime objec- ted againft our Saviour, was fedition and affeCiation of the crowfi, this was the '^e-jijs pretence for delivering him to ?/- ' ' ' * lat^. 154 A R T I G L E IV, late. We found this fellow perverting the nation^ and forbidding to give tribute to Caefar, faying^ that he himfelfis Chrift a King J (Luke xxiii. 2.) And upon this fuggeftion they infifted that he ftiould condemn him. If thou let this man go y thou art not C^farV friend : whofoever maketh himfelf a King^ ffeaketh agatnfi Cafar^ (Johnxix. 12.) We muft obferve of this punifhment, that it was the moft painful, and '^ignomi-* nious of any amongft the Romans, Thole parts were bored through, and diflended^ which were moft nervous, and fenfibky and the death that enfued thereupon was not quick, and immediate, but lingring and tormenting; theftiarpnefs thereof made thofe tortures that were moft grievous, be lignified by a word derived from the crofs. It was alio moft fbameful^ and therefore was inflided on Jlaves and fugitives on- ly, or luch as they accounted the vilejl and moft deteftable of malefactors, and after death their bodies were left on the crois, as a mark of the utmoft infamy and difgrace. It is necelTary to believe Chrift was cru- fified, that we may thence conclude that he took upon himfelf the whole maledic- tion of the law, and was made a curfe for 3 lis fVas Crucified. i$s us by hanging on the tree^ that he might redeem mankind from the general curfe under which they lay while they were concluded under fin^ And fecondly, that we may be affured, that he hath abolijhed in his flejh the en- mity even the law of commandments^ and abrogated that covenant by which the people were bound under a curfe exaftly to fulfil it, having faid amenxki^i^K.o. Tliis hand-writing of Ordinances he nailed' to his crofsy fays the Apoftle, (ColoJfAl 14-) alluding to the cuftom of cancelling obli- gations in writing, by ftriking a^^/7 through them, in former ages. Thirdly, that we may teftify the power of Chriji's crucifixion in our felves, by our being crucified with him, that the body of fin may be deftroy^d, (Rom. vi. 6.) that we may crucify the fiefl) with the affe^ions and lufts, (Gal. v. 24.) and glo- ry in his crofs by which the world is cru- cified unto us, and we tmto the world-, (Gal. vi. 14.) Fourthly, that we may always bear in mind the jharpnefs of his fufferings, and be duly fenfible how bitter the cup y^^s that he drank ofy how extreamly painful and affliding that death was, by which be overcame death, and may be encou- raged tsC^ ARTICLE IV. raged to fufFer patiently for his name fake, who fuffered infinitely more on our ac-f fount. Fifthly, that the indignity he fubmittecj to may more deeply affed us. As he made fjimfelf of no reputatiQUy and took upon him the form of afervant, and humbled himfelf and became obedient unto deaths even the death of the crofs, (Phil. ii. 7, 8.) we fliould learn humility from him, and pot repine under the moft vile, and moft abjeft condition that can befal us, but imi- tate him, who endured the crofs, dejpifing fhe Jhame^ (Heb. xii. 2.) and fhould be deterred from Apojlacy by which we may frticify the Son of God afre^y and be- jDome wqrfe than the Jews who crucified him, who themfelves foon felt his ven- geance in the fame punifhment, till there wanted room for croffcs, and crolfes for bodies, Laftly, that we may be more infallibly alTured of his Death, ieeing it was ib 1;/- jible-, and pttblick ^ he expired in the face pf the world, and his moft inveterate ene- mies v/ere witneffes of the truth of ths fact, and therefore could not pretend, to difpute, or contradift it. So that each Ghriftian will be fatisfied, ;tUat Chrifl JefuSf in order to blot out the handz himd^writing that Was againft us, and take off the curfe from us, appeared in tho, form of a fervant j and by the falfe acculation of the Jews^ and the unjuft fentence of 'Pilatey was condemned to be crucified tlc- cording to the Roman cuftom s the pain of which terrible puniftiment he endured, and was expofed to the fcorn and contempt that attended it : and therefore will not be alhamed to own his i^el/ef in Chrifi cru* cijiedi T> E A T>. , npHough Crucifixion does not certain- -■- ly and necelTarily include death in it ; becaule, as it is a lingring torture^ a ftian might be taken down from the crols before his expiring, and his life might be preferved : And our Saviour might have done that which the Jews propofed ta him by way of infult, and derifion, and faved himfelf and come down from the. crofs^ if he pleafed ; yet fince he had not then faved us^ nor borne the extremity of punifhment, nor fulfilled the utmoft in- tention of crucifixion i we therefore main- tain that he was dead as well as crucifiedj and 158 ARTICLE IV; and that we have good grounds to do fb^ we fhall Ihow, Firft, that the MeJJias was to die. Secondly, that Jefus Chrifi died. Thirdly, we fhall declare in what his death confifted. Firft, the MeJJias was to die, for St. 7aul avers that Chriji died for our Jins according to the Scriptures^ (i Cor. xv. 3 .) the MeJJias was the lamb Jlain from the foundation of the worlds (Rev. xiii. 8.) Though Ifaac^ who was one type of the Mejfias^ was preferved from being aftu- ally lacrificed by the divine interpofition, yet all the facrifices of the law, which were types of him, were flain, particular- ly the pafcal Lamby becaufe without fljedding of blood is no remiJ/ioUj (Heb. IX. 22.) He was to be brought as a lamb to the faughter^ (Ifaiahliii. 7.) he was to be cut off out of the Land of the livings (ver. 8.) and his Soul was to be made an offering for Jin j (ver. 10.) which prophecies are lb plain, that the Jews cannot evade them with any ftiow of probability, but are driven to form a no- tion of two Meffiass, and to grant that one of them was to die ; we have already difproved this error, and Ihown that the Scriptures fpeak of one MeJJias only, and there- therefore it follows from their own corir- cejjion that he was to die. And accordingly Chrift our faffover Vfzs flain^ (i Cor. v. 7.) they who moft eagerly thirfted for his blood, were con- vinced of it. The Jun withdrew its light, the graves opened, the earth quaked, the rocks rent, and the frame of nature ftioofc, to notify the death of the God of nature. All the Ipeftators of this dil- mal tragedy agreed that it was fini^ed. The mercilefs Soldiers found him dead> and therefore forbore breaking his legs. It appeared moft evident by the blood, and water, which flowed out of his fide, which one of them pierced with implaca- ble but foolifh malice, who thereby more irrefragably confirmed the death, of which he was not the Author. He died by a true and proper death. Life confifts in the union oifoul^ and body^ and death is the feparation of the fottl from the body^ upon which Alfenfation^ and vital motion ceafes. Our Saviour % Ibul was thus feparated, and his body was thereby deprived of life, and fenie, and motion. He commended his fpirit into his Father's hands ^ and gave up the Ghoji^ (Luke xxiii. 46.) And J60 ARTICLE IV, And this according to the coui'le of nature, and condition of mortaUty-^ by outward violence, and extremity of pain \ which, confidering his tender conftitution, his bitter agony, and fevere fcourging, he could bear no longer ; his body was by this means incapacitated to receive the 'vital influence of the foul, and therefore it was" forced to quit its fie^ly tabernacle. He was flain by vjicked hands, and by or- dinary means. Though he voluntarily laid down his life, yet he did not leave the body before his torments compelled him. His difeafe was not miraculous, but was owing to fecond caufes,znA the flat ed laws to which animal Life is fubjeft. But then as Chrifl was Gody and there was an union of the divine and human nature in his ferfon, we rnuft not think that tmion was dilfolved by his death. The parts of his human nature, were fe- parated, and fo far as that leparation made him ceafe to be man, lb fir it affeded his humanity. But as both foul and body^ were united to the divinity of our Sa-* njiour, fo far they fubfifled by xhz ftib^ fiflence of the fecond per (on of the Trinity ^ whom we affirm to have been conceived^ and born, and dead, and buried, and to have defended into Hell^ in the Creed *y and and therefore neither his foul nox \\is body could lole their union with him. God died for us, and coniequently in the in- ftant of leparation, his fotd and bodv, in whofe leparation his death confifted; muft be conjoined with him. After he had once affumed a fold and body^ he never parted with them, from thenceforth they unalienably belonged to him : they were indeed divided from each other, but not from him. The prefence of the T^eity with them foon brought them togethei^ again, and for ever renewed the alliance between them. It is requifite that we fhould believe this part of the Article,, becaufe the death of Chrift is the moft ejfential part of hisr Office of Mediator^ in quality of a Tro-^ phet,, a briefly and a King, It compleat-' ed his character of a Trophety as he died for the confirmation of his doftrine, and ratified the covenant ellabliihed by h\i blood. Herein he taught us by example as well as precept,, to value a future ftate above the prelent life, and to become obe-^ dient unto death with meekneis, patience, and humility. To lay down our lives with' the utmoft charity, and to pray for our enemies, when they deftroy us. He be- came a merciful and faithful High-prieft M when' 162 A R T I C L E IV. when he made his foul an offering for filly and when he redeemed us with his moft precious bloody he reconciled us in the body of his fefo through deaths (Col. i. 21, 2-2.) We have holdnefs to enter in- to the holieft, by the bloodof JefuSy (Heb. X. 19.) Thus did he become our propitia-- tion-i he m^dc atonement y ^nd ful/ fatis^ fa^ion by his death. By this one offer" ing he hath perfected for ever them that are fanfiifiedy (Heb. x. 14.) By his own, blood he entredin once into the holy place^ having obtained eternal redemption for iiSy (Heb. ix. 12.) As a King through his death he deftroyed him that had thepow^ er of death y (Heb. ii. 14.) He humbled himfelf unto the death of the crofSy that he mighc be exalted above all principali- ties and powers: therein he openly /r/- amphed over them, for to this end Chrift both died:U,Q, that he anight be Lord both of the dead and livings (Rom. xiv. 9.) By his death he acquired a right and pow- er to make good the promifes upon which his covenant was efiabliflwd. Each faithful Dilciple will then eftablifli his mind in this truth, that Chrifi died in our nature to redeem us, that his foul was feparated from the body by violence and tortures, though neither of them were dif I united And Burled. \6% united from his "Divinity : and that his body was left without life or breath ; and thus will he confels that he was dead And Btiried* WHEN our Lord^Nd^s dead, as the Meffias was to be buried after death, lb his body was laid in the grave. The Meffias being to die amongft the Jeiz'Sy ought to be Buried according to their uni- verfal cuftom. JonaSy who was a type of him, was three days, and nights in the whale's belly. And the Tfalmijl inti- mates thus much, when he declares that his fleflj (that is, his dead body) fhould reji in hope : The grave being the habi^ tation wherein the dead are luppofed to be at reft. Again, Ifaiah foretold that he fhould ?nake his grave with the wicked^ and with the rich in his death j (chap. Y\\u 9.) Now though it was not likely in re- gard of the manner of our Saviour s death, that he fhould be buried, becaufe y^///- ture and mourning w^re denied to thole that periihed on the crofs, yet the provi- dence of God brought it to pals. Even the Jews out of reverence to their law^ and the approaching fabbath^ which was an high-day y interceded for it, and the M z magi- 164- A R T I C L E IV. magiftratc had power to indulge the leave of burial : nor could dilate well deny it in this cafe, after he had declared he found no fault in him, and condemned him merely to ingratiate himfelf with the peo- ple. But that he might not be laid in the common burial-place for malefaftors, ^Jd- feph of Arimathea^ an honourable Cotm" fellor^ befought Tilate that he might take away the body of Jeftis^ and Tilate com- manded it to be delivered, and he took the body. Nkodemus alfo brought a mixture of Myrrhe and Aloes about an hundred pound ix: eighty and they "wound it in linnen clothes^ "with the SpiceSy as the manner of the Jews was to bury^ (Joh. xix. 3 9, 40.) His body had been prepared aforehand for burial by anointing-, as he oblerved, {Mark xiv. 8.) but it was now interred with the Spices Nicodemus had provided, and was wrapped in linnen rol- lers, or bandsy according to the ufage of the Jews, and his head was wound about with a napkin^ his fepulchre was a new vault he'wn our of a rock in a garden s and after the corps was depofited therein, a maffy Jlone was rolled to the mouth thereof to fhuX it up, and prelerve the body from being removed, or violated. i< Mat. xxvii. Mark xv, Luke xxiii. John xix. This And Buried. i6j This pious Office of burial was perform- ed by two eminent perfons, Jofepo ofAri" mathea a counfellor, and Nicodemus a ru- ler of the JewSy or one of the great San- hedrim , and though he was not diftinguifli- ed from the ^uvicked in his death, but in feme fenfe might be faid to make his grave with them, yet ftriclly and pro- perly h^ made his grave with the richy in the difference of his interment, though it was intended otherwife. And that be- caule he was innocent, he had done no violence^ neither was any deceit in his mouth. The neceffity of believing this part of the ^r/^/V/^ appears, that we may be ftill further affured of the certainty of his death, before, and his refurredion afterwards. dilate would be fatisfied, whether he had been any while dead, before he permitted his body to be delivered. His greateft Friends had no hopes that there were any remains of life in him, or that there was a poffibility of his recovering by any en- deavours they could ufe, and therefore they configned him to the tomb, concluding that they had nothing more to do, than to give thefe laft inftances of their affeftion. Secondly, that we may conform our felves to the image of his burial ^ we were myfti- M/3 cally '166 ARTICLE IV. callj buried with him in haptiftn^ and therefore 'tis our duty jigitrativtly to de- pofit in his grave th^ whole body of Jin ^ that, for the future, it may not revive^ or reign in us. Thirdly, that we may be inftrufted by this example iofolemnize the funerals oi our Brethren, and Feiiow-Chrfjiians with decent regard; a perpetual memorial was promifed by our Saviour himfeli lo her who anointed him againfl: Ixis builal; and the perfons Nvho performed thefe lites, are mentioned with approbation, and honour. Reafon %vill incline us to pay , ccfcrence to the ruins of human nature, ssvr, by Ibme ext^jnal teftimony expreft aie dignity of that tarth whica has been once actuated by a living foul j relig-^n will fLill en- creafeoar %ent'ation for liich bodies, which we have confidered is the temples of the Holy Ghojl. The primiti^^e Chrijlians. were very careful and exaft in thefe offices ^ they did not negied Ananias^ though he was puniihed for his fin by the immediate ftroke of divine juftice. And we read that they obferved the fame behaviour towards Stephen, and \Dorcas Their fucceflbr! con- tinued this laudable practice, and by God's blelfmg it proved an effeftual means of the con^ He defc ended into Hell. i Cj converfion of the Heathen^ to the Faith of ChrijL Thus will every one acknowledge^ that our Saviour s dead body was prepared lor burial, being wound in linnen clothes^ and laid in fpices after the manner of the Je'JVS i and then committed to t\i(^ fipulchrehcwn out of a rock, in which never man^ ivas laid before, and there left entombed, af- ter it had been fecured, by a great Jlonej which was rolled to the mouth, or entrance thereof And thus will he profels that he believes Chriji was buried. ARTICLE V. ^t tiefcm&ed into }i?eU ; tt|e tfiivD Sapi Ijt tofc again from t\}t ^caD. THE defcent into Hell was not {o antiently, or univerially, in the Creed as the reft of this Article : it was firft in the Aquileian Creed about four hundred years after Chrift^ afterwards it was admitted into the Roman, and hath ^ver fince been received into that of the Apjiles. M 4 It 16$ ARTICLE W. It hath alwiiys been acknowledged, but yet differently explained. The Church of England, at the Reformation received three Creeds, in two of which it is found , it is made an Article of Religion^ to which the Clergy fubfciibe. In the fourth year of Edward the fixth, it was propounded with an explication j as alfo in the Cate^ chifm fet forth by Authority, in the fe- venth year of that King ; which expli^ cation was turned into Metre in the Creed fet forth in manner of a Tfalm at the end of the Tfalms appointed to be fung in Churches. The Articles in ^ueen Eliz^a-- beth's time 1562, have the defcent intQ Hell^ without the addition of any deter- minate fenfe 5 we are therefore more at liberty to enquire into the true meaning. The word in the Aquileian Creed, does not neceffarily fignify Hell, but the parts beneath, or lower parts : and, as Ibme Creeds, which expreffed our Lord's 'De- fcent, omitted his Burial; the firft inten- tion might be, to fignify the Defcent of his body into the grave^ or lower parts of the earthy (Eph.iv. 9.) But as it now ftands after his Burial, 'tis certain the Church believed, that He defcended m, fome manner diftincl from his Sepulture^ with refped to his foul s and that thi^ ''"'■ wa^^ He defcended into HelL 169 .was virtttally contained in the Scriptures^ though not in thefe very words. We muft therefore confider what the Scriptures de- liver concerning fuch a "Defcent, and what is the true, and approved interpretation of them. Some paffages have been produced to prove this, from which no fuch doEirine can be inferred ; but there are others, that evidently confirm it. That of St. '^aul comes very near the words, efpecially in the Greek interpretation % if we confider that the comparative /(?ic;^r, may well ftand for the fuperlative lowefty as it frequently does in the Greek tongue* He defcended fir ft into the lower parts of the Earthy (Eph. iv. 9.) And lb feveral Fathers un- derftood this text, of the "Defcent of Chrijt's Soul into HelL But then it may be queftioned whether the Apoftle neceC- iarily refers to fuch a T>efcenty or might only intend to maintain his coming at firft from Heaven^ unto the Earth beneath^ as the lower parts may denote, or at moft his Burial : fince going into the lower parts of the Earth, may mean his entrance into the ^r^x'^, or going down to the Tit, (Pfalm Ixiii. 9.) The next place of Scripture is that of St. Teter concerning Chrift. ^ickned I70 A R T I C L E V. by the Spirit : by "which alfo he went, and preached^ tmto the Spirits in prifon, (i Eph. iii. 1 8, 19.) The antient Fat her Sy and our own Church at jBrft underftood the fpirit to be the foul of Chrijij and the fpirits in prifon to be the fouls in Hell, or fome place feparated from the joys of Heaven. Bat the fptrit here men-^ tioned was not the foul of Chrifi^ it was that Spirit by which he was quickned^ or iaiied from the dead, and that was the poisjer of his divinity. Nor does the time in which He preached by this Spirit y appear to be the fpace between his death and refurreBion^ but the age before the flood, i;::hen the Ark was preparing. The difnculties of the other interpretation are fo many, that they will infuperably per* plex any one that inclines to it^ as they did St. 'Aujiin formerly. The third and principal text is that of ^David (Pfal. xvi. 10.) applied by St. y^- tery (Adlsii. 27.) Thou i;:ilt not leave my fml in Helly neither wilt thou fuffer thine holy one to fee corruption. From this the Article may be clearly deduced. Chriji's foul was not left in Hell at his RefurreBio7i^ it mull therefore be in Hell before; it could not be there before his death y it mult therefore be there between his H^ defc ended into Hell. 171 his deaths and his refiirreEiion. As his jle^ was in the grave-, the place of cor-- nipt ion, but did no\. fee cor motion, fo his foul was in Hellj till it was united to the body, though it was not left there, accord- ing to Gods promife, that it fhould not. There are different opinions concerning the meaning of the T>efcent into Helly w^hich we Ihall particularly examine, as we proceed in explaining it confiftently w^ith Scripture, on which the truth of the Article muft rely ; rejeding thofe which we conceive to be unreaibnable, or repug- nant to the body of the Creed in general, or, to the Apoflle's doclrine in particular. Some deny a local "Defcent, or real pre- fence of Ckrifi in Helly and make both only virtual^ and effe^tiaL But this nei- ther comes up to the intention of theCr^efcent of the foul into Hell^ at the fame time, and fince the Roman Creed adds this T>efcenty after having exprefled the Burial; it muft be concluded, that fomething difl:in<3: from the Burial was intended to be confelfed thereby. Others think, that the ft ate of the "Dead is reprefented by the TDefcent into HelL And lie defcended into Hell, ift And fo cither the rational foul, or the whole manhood,, ibul, and body, or the living fouly may be indifferently, Ipoken of j but that no certain place is here de- fcribed. Now to take Hell,, neither for death itfelf, nor for a place,, but for a con- dition only, and a continuance therein is a notion entirely new, and unfupported by Authority. Even the Heathen accounts of Hades contradid it, they always fpeak of it as a place, and not a condition. Ma- ny that were in the ftate of death, were thought to be excluded from Hades. Be- fides, this addition would be impertinent^ for thus much was affirmed before, if Chrift died, he muft be in the ftate of the dead,, nor do thefe words infer that he continued any time in that ftate, A fifth interpretation makes the Soul of Chrifi delcend into a region, diftind: from the Earth wherein we live, and from Heaven to which he afterwards alcended, where the fouls of men are detained. As tht foul dieth not, but exifts after death by its immortal nature,, or at leaft by the povj'er of God^ which preferves it from dif- Iblution, there is a receptaclCy or habita- tion proper for it, which may be callcil the mmfion of fpirits, into which ChrifVs foul paffed, after it was Icpa rated froin the 174 A R T I C L E V. e*^ the body. In this the Fathers have g iierally agreed, and it feems to have been the nniverlal, and uncontefted doftrine of the CaJjolick Churchy becauie it was ur- ged a;^ainit the Apollmarian Hereticks^ who denied that our Saviour had an hu- man Ibul. If the defcent of the rational fold had not been believed, the argument had been of no force againft thofe Here- ticks^ for they readily allowed that he had an animal one^ and his defcent in that on- Iv, could not affect their tenet. Bat then the Fathers differed amongft themielves upon another point, to what kind oi fouls owx Lord defcended^ whe- ther to the good, or wricked : and this they determined according as they conceived the end^ or tife of this defcent to be va- rious, and oppofite. Some who thought Hades an univerfal receptacle, however it might be divided into feveral apart-- 7nents^ peculiarly appointed for the vir- tuous, or the ungodly; maintained that he went to thole who departed in the Faith and Fear of God. But even thefe difagreed concerning what he tranfa^ed there, while one party imagined that he freed them from thence, and tranfated them to a more glorious dwelling, and the reft He defc ended into Hell 175 reft could not be perfuaded that he made any alteration in their condition. But it is not conlbnant to realbn to think that the Ibuls of good men, elpecially the Patriarchs-, Trophets and Sai?its, were in any place that could juftly be called Hell: the Ipofom of Ahrzhd.mj ought to be reputed a place of happinels, fituated in Heaven above, to which the Angels conduced the fouls of good and holy men, rather than the prifon oi faints, within the dominions of the prince of darknefs. Nor can it be proved that the fouls of the faints-, are in a more glorious place, or more happy ftate, than they were before Chriji's ^efcept i the Scripture Ipeaks of Abraham:, Ifaac^ and Jacob's being in the Kingdom of Heaven, in our Lord's life-time, (^Mat. viii. 11.) or if any altera- tion had been made in their circumftances, it cannot be alcribed to his T)efcent ra- ther than his refirreBion or afcenfion^ This opinion has indeed been embraced as an Article of Faith in later ages, but without that general confent of Antiquity which it pretends to ; bccaufe amongft thofe who thought he went to the place of good, and virtuous ibuls, many were of opinion that he returned without taking them along with him, or altering their con- dition. 176 A R. T I C L E V. dition, as hath been obferved above ; and many believed that He tranflated a part of the difobedient, and condemned Jpirits as well as them. And on the contrary, great numbers have alledged, that Hell never lignified a place of Happineis, and therefore could not be a proper refidence iox: pious fouls $ hence they concluded that our Lord went to the place of the damned, in order to leleafe either all or at kaft Ibme of them from their mifery, and torments 5 and that, by preaching his Gofpeh and propofing the condition of Faith to them, as he had done to mankind upon earth. But the pafTage of St. Teter^ upon which this opinion was chiefly founded, is not capable of fuch a fenfe, and they were led into this interpretation, by Ibme apo- cryphal Authorities^ by which their judg- ment was impoled upon ; if it be carefully examined, it will appear inconfiftent with the nature, Icope, and defign of the Go- Jpely and contrary to the condition, and circumftances of the fouls that were fup- pofed to be preached to. As the faints were not difobedient in the days (^/'Noahy and had no need of inftrudion in the doc- trine oi falvation after they had received a rewardy for the Faith by which they walked He defc ended into Hell 17 7 walked while they lived ; fo they who were condemned for their difobedience^ were no longer objeds of mercy; they were both unworthy and incapable of further offers of Grace. *Dives could have no hopes of obtaining any himfclf, and therefore is reprefented as follicitous only that his Brethren upon earth might be warned againft coming to that p^ace of torment. Nor do any Scriptures fhow that Chrijt delivered either the virtuous or the wicked upon his T^efcent ; his loojiyig the pains of Hell^ (as fome would have it read, rather than the pains of T^eath) would mean no more, than that he himfelf was preferved from enduring them, be- caufe it was impofTible he fhould fuffer them ; but could not fignify that he loofed them for others. Or if this reading were to their purpofe, the common one^ which we retain m owxTranflation^ is preferable to it, and ought to be adhered to. The prefent life is the ftate of probation, and Men muft be judged for their aftions herein, and fnall receive the things they have done in their bodies. But if they who are once condemned were afterwards to ht pardoned^ either God muft be unjuft in condemning them, or they, would not N be 1/8 ARTICLE V. be finally recompenfed according to their "works. It has been frequently advanced in our own Church as a truth eftablifhed in Scrip- ture^ and recommended by the confent of the Fathers^ that our Lord defcended into Hell., to triumph over the i^ifernal Spirit s^ This is fuppofed to be "C^zA- pojiles doctrine, (CololT. ii. 1 5 .) Having fpoiled Principalities and Towersy he made a fbow of them openly^ tritim- phing over them^ in himfelf or in his own perfon, (as> by a various reading, fome conjecture it ought to be.) But, if this were allowed, as no time is fixed for this Triumph^ it would not be incongruous to refer it to Ins death on the Crofs^ which the common readings received by the antient Greek Fathers , affigns for it ; or it might be at his Afcenfion^ when He led Capti- vity captive., (Eph. iv. 8.) Nor can any Triumph over the T)evil in his own do- minions be well maintained, unlefs the de- livery of Ibme of the damned be admit- ted as a confequence thereof, exprcffed by fpoiling him of his dominion, or leading captivity captive^ which they who efpoufe this nottoyi utterly rejeci. After all, it in- terferes with the 'Pfalmiji's declaration in the perfon of Chrift^ when in confidence of He defc ended into HelL 179 of God^ mercy and favour, he comforts himfelf, that he would not lea've his foul in HelL For it would be abfurd to con- clude, that he lliould fo earneftly expecl this, asateftiniony ofthe divine Goodneis, unlefs he was to be there in a ftate oiabafe- merit and 'ujeaknefs ; and not in quality of a Glorious Conqueror, exalted in Triumph, exerting fuperior power, and adorned with the trophies of his victory. The Tfalmiji plainly delcribes his being taken from a low, and ignoble condition, to which his Father^ for the accompHlliment of his bleflcd purpofes, permitted him to be re- duced. We therefore conceive the true fenfe of the Article to be, that our Saviour pafled in his Soul^ to the place where the Souls departed were confined, that he might fa- tisfy the law of death. He w^ent into the other world in the fi?nilitude of a finner, where the Souls of men are kept, who die for their fins : but as there was no fin in him, and he had fully fatisfied for the fins of others, which he took upon him, God would not leave his foul in Helh and as Satayi had no power over him, to detain him there, all thofe who believe in him, may be alfured that they fhall never defcend thither, nor endure the miferies of N 2 that 180 A R T I C L E V. that dungeon. And for thefe purpofe3» each fobcr Chrtftian will confels that Chr'tfi defc ended into HelL The third day He rofe again from the T)ead, THIS part of the Article is found in all the Ayittent Creeds^ and Con-- fejjions of Faith, without alteration. And though Ibme later JVriters after He rofe again, \^2l\'qo\ii from the dead^ this is to be imputed to the inadvertency of the Au- thor y orneglecl o[ lYi^Trayifcriber, The whole is fo effentiaho the Chriflian Faithy that no part ought to be omitted* and therein we may confider, Firft, The Action, He rofe again. Secondly, The Truth, and Propriety thereof, He rofe again from the T^ead. Thirdly, The Circumftance of Time, the ' Third "Day. Firft, 'ihe Action, He rofe again. The promifed A/^/W^ was to rife from the dead. This may be gathered from what T>an;id exprelTed of himfelf, and foretold of the Meffias. As he was eftablilhed on his throne, after all his troubles, and the op- pofition of his enemies; the MeJfiaSy of whom he was a Type^ was to be exalted after The third day He rofe agah^ &c. 1 8 1 after his fufferings ; and as thefe concluded in death^ his refnrretlton was necefTary to fuch exaltation. Tet f.ave 1 fet my King (or Anointed) nf-^n my J.olv H':U of Siony I li'ill declare the decree : the Lord hath f aid unto me, thou art my Son, this day have I begotten thee, fPiaim ii. 6, 7.) And the Tfalmijt unfolds the meaning of this, when Ipeaking of the Meffias, he fays, My feflj alfo f^all refi in hope, for thou ii'ilt not leaue my Soul in Hell, nei- ther ^jjilt thou fn-ffer thine holy one to fee corruption, (Pialmxvi. 9> ic.) For, as St. \Peter informs us, beirig a 'Trophet, and kno'jjmg that God had fjjorn -jjith an cath to him, that of the fruit of his Loyns, according to the ftfl:, he ''J.'ould raife up Chrift to fit on his throne : he feeing this before, (pake of the refurrcEiion of Chrift that his Soul 'Jjas not left in Hell, 7ieither his fefj did fee corruption ; (Adsii. 30,31.) Aixl lie was lb to rife, as never to d:e again j which was fignified by Ifaiah, by whom G^i promifcd that he would make an ez'erlajiing covenant with Jfrael, even the fure mercies of T^avidy (If.lv. 3.) Jofephs being taken from the Dungeon to hcgovernour of Egypt, was a Type of Chriji's being raifed up, to be the Lord N 5 of 182 ARTICLE V. of the dead and of the living, Ifaac$ being faved from death^ when he ihould have been facrificed, -^s AbrahamhTAdQ-? termined in obedience to the divine com- Viand, becaufe^^ accounted that God was able to raife him ujp, even from the dead-, from whence alfo he received him in a fi- gure^ forefliowed Chrift's refurreftion. We are alTured that our Lord Jefus Chrift v^'sls raifed from the dead by Humane^ Angeli- caly and T^ivine Teftimonies. The women to whom he appear edy who held him by the feet:, andwor^ipped him. : his Apofiles^ to whom he p^ewed him fe If alive after his paffion by m.any infallible proofs., being feen of them forty days, and [peaking of the things pertaining to the kingdom of Cody (Afts i. 3.) who were ordained to be wit^ neffes of his refkrrection, together with five hundred Brethren of whom he was feenatonce^ concurred in attcfting it : and his enemies, whofe confeilion is alwayq looked upon as of greateft validity, ac- Icnewledged it. Secondly, The Angel, w^ho attended.^ ^nd rolled away the jtone from the aoor of the Sepulchre,, declared that he v/as not there, but \w2isrife7i as he faid, (Mat. xxviii* 0o Mar, xvi= 6. Luke xxiv, 6.) Thirdly^ The third day He rofe again y &Cc. 1 8 5 Thirdly, The Holy Gh oft, which /r^- t ceded from the Father^ teftificd oiChrift that he was rifen, when he was given to the "Difciples in conlequence of his re- furre^ion \ and fo this truth is infallibly ^ftablilhed. '^ We are next to confider the truth, and propriety of Chrift's refurreclion. He rofe again from the dead. A proper and perfect refurreEiion, is a fttbftantial change y by which that which was before^ and was corrupt ed, is reproduced the fame thing again. It is a change, not a new creation, and it is a ftibftantial change^ not an accidental alteration. It is a change of fomething that was, and was corrupted, (for immaterial, and incorruptible beings cannot be faid to rife again) and yet not of t^ being \^h.ol\y material, whoih form after corruption ceafes to be, for that would not be a reftirre6iion^ but a reft it tit ion of the Species by another individital. Refur^ reciion requires that the foul fhould be fe- parated^ which is the corruption of a man, and after it has exifted in it^ftate of fepa- ration^ fhould be joined to the body by a 'Vital union ^ fo as the fame man lives again. By fuch a proper refurre£tion did Chri(i live again. He was truly made flepd^ he Yiy^Atl proper life in his h.man N 4 iia^ 1S4 A R T I C L E V. 7iiUure^ he underwent a realdiffolutton^ his foul was feparated^ and his ^^^ ^^^^: ^nd then the fame foul was reunited to the p;;/^ body^ and he lived again. He convinced his T^.tfciples that he was not a ffirit^ but had a body confifting of the fame parts^ and endued with the fame ^r^/^r- t:es^ that other bodies were. Behold my ka72ds^ and my feet ^ that it is I myfelf: handle mey arfd fee^ for afpirit hathnot fepo and bones ^ as ye fee me have ^ (Luke xxiv. 39.) and condefcended to latisfy Thomases fcruples, when he thus ordered him, reach hither thy finger^ and behold my hands^ and reach hither thy hand^ and thruji it into my fide, and be 7wt faith- lefs but believing^ (Joh. X5(. 27.) He performed the fmiBions of life, and eat before his T>ifciples ; he faw, and heard, and converfed with them, and he made it appear by his miracles^ that his body was actuated by the fame foul it had been be- fore, which was united to his ^Divinity, If we enquire into .the Caufe of Chrifl's , xeftirre^ion^ and the Tower by which it was effcded, vv'e fhall find that he him- lelf was the meritorious caufe ^ by his obe- .dience, and vohmtary fufferings; he was raifed in order to be rewarded for them, ^nd his refurre£iwn was the firft ftep to- wards The third day He rofe agairiy &c. 1 8 j wards his exaltation : and for this reafbn it was neceflary that he Ihould rife with the fame foul and body. The efficient caufes may be confidered as principal^ or inftrumentaL The prin- cipal caufe was God. This Jefits hath God raifed tip^ (Afts ii. 32.) It exceeds the power of any finite Agent to raile the dead, and niuft be the work of ^w;/i- fotence. If we are enlighfned by the Spirit^ we fiiall know what is the ex* ceeding greatnefs of his power to us* "Ward who believe:, according to the working of his mighty power ^ which he wrought in Chrift when he raifed him> from the dead^ (Ephef. i. 1 9, 20.) Where this a^ isdefcribed in fuch high expreffions as can fcarce be paralleled in any Author. It was God the Father who raifed him from the dead, (Gal. i. i .) bqt not alonCy or exclufively^ for Chriji alfo raifed him- felf by that divine power which he is poffeffed of together with the Father, ChriJl^ fpeaking of the temple of his body^ informed the Jews^ that if they defiroyed it-, he would raife it up in three days. He had power to quicken whom he would, as the Father raifeth the dead and quic* keneth them^ (Joh. v. 2 1 .) He h^id power %o lay down his life, and to take tt again \ and ts6 A R T I C L E V. and he laid it down that he might take it again, (Joh. x. 17, 18.) And there- fore it is a moft abfardy and impious po- fition, that Chri(l raifed himfelf no other- wile, than by lifting his body out of the grave after he revived, as all other men will do at ih^ general reftirre^iion. We are undeniably certain, that God raifed up the fame Jejus who had lived upon earth. The Father raifed his own^^ his well-beloved Son^ to whom he laid, this day have I begotten thee: and as Chrift raifed himfelf by his 'T>tvinity^ he raifed that Ytxy foul and body to which his "Divinity was united. We proceed in the third place to Ipeafc of the Circumllance of Time, the third day he rofe again. Which we may confider with refped to the diflance of time be- tween his death ^nd refurreftion, and the day on which he rofe * for we are told that it was after three days, in three days^ or within three days^ that he was to rife, and that it was the third day on which he yole. Which exprefflons are to be ib interpreted^ as to make them confiftent with each other. Jonas was a Type of Chrift, As Jonas was three days and three nights in the whale's b^lly^ fo the Son of man was to be The third day He rofe again ^ SCc. 187 he three days and three nights in the heart of the earthy (Mat. xii. 40.) The waved pjeaf\w^sznoXhQX Type of Chrift : as that was xht fir ff -fruits of the harveft^ Chrifl was the firji fruits of the refur" reBion-y by whom the whole \\2iS to be fan£iifiedy (Rom. xi. 1 6.) and as that was to be waved on the morrow after the fab- bath ^ (Lev. xxiii. 11.) he was to rife the third day after the pafchal folemmty^ which was Xh& fabbath mentioned in the law. It was neceffary fome time ftiould pals between his death^ and refurreEtion^ that no doubt might ever arife concerning the reality of his death j but then this [pace was not to be long, that his fit fferings might be recompenced by his exaltation ; that the Apo files might publifh his Gofpel\ that the Spirit might delcend upon them for this purpofe, which was not to be given till after his afcenfion i that his "Difciples might not be held in fufpenfe ; that there might be no fufpicion of his rifing with a different body ; that his enemies^ who watched him, might be joint witneffes of his refur reel ion ; and that it might be com- pleated while his crucifixion was the com- |Bon fubjed of difcourfe^ and frelh in the me-?> 188 A R T I C L E V. memories of the people, he was pleal^d not to defer it to a rnore diftant period. Chrijl rofe the third day ^ of which the day he died is to be counted one, and the d^y he rofe another, according to the lan- guage of Scripture : and therefore we are not p imagine that three whole days and nights intervened between his death anc} nfing^ when there was but one day and two nights. Circiimcifion is faid to be ad- m\\\\?ix^i. after eight days^ and when eight days were accom^li^ied^ (Luke ii. 21.) and yet the day ot the birth^ and that on which this rite was celebrated, were rec- koned two of thefe. So 1?entecofi was fifty days after the wave-ojfering^ but the day of the wave-offerings and the fejii- val of Tentecoji were included. And therefore He could only be faid to be three days and three nights in the heart of the earthy figuratinjely^ taking 2ipart for the whole ^ and as the day and the night are joined together in computation, and ftand for a natural day in the Hebrew tongue^ which does not admit of compound words as other languages do. Our Saviour died on the fixth day of the week, or the preparation^ (Lukexxiii. 54.) the day before the fabbath and great pafchal folemmtjs as it then happened, (which^ T^he third day lie rofe agaln^ 8Cc. 1 89 (which, from the infinite benefit accruing to us thereon, we call Good-Friday) and being laid in the grave the day of the/r^- faratioriy and continuing dead the whole fabbath and the night following, w^hich belonged to the firfi day of the week^ role out of the fepulchre early in the morning, (Mat. xxviii. i. Markxvi. 1,2. Luke xxlv. 1. ]oh. XX. I.) on which account the obligation of the fabbath ceafed, and a much greater redemption than that from Egyptian bondage was commemorated. Pi.fe'venth day was fet apart to be a day of reft^ and thankfgiving^ in imitation of God's reft upon the Creation of the world : and the Sabbath was inftituted in remem- brance of the deliverance of the children of Ifrael out of Egypt, But no Ipecial realbn was then afiigned why it fliould be one day in feven : fo that they obferved a feventh day to worfliip G/>/Vhad not been conferred on the Apoftles^ nor would they hav^e been fully qualified for preaching the GofpeL If I go not aujay^ the Comforter vjill not come unto you, but if I depart I vjill fend him unto yaUy (Johnxvi. 7.) Every one therefore muft confefs, that the Lord Jefus by a truCy and Local tranfit ion conveyed his SoulTind Body through the Heavens., until He came into the i?mnediate moll: glorious />r^//^;/^^ of tjic Majefty ofGod^ and thac He thus///- fendc'dinto Heaven. P 3 J?id 19$ ARTICLE VI. Andjitteth on the right hand of God the Father Almighty, 'T^ H E fecond part of the Article con- -^ tains two particulars j the SeJJion of the Son^ andfitteth on the right hand of God; and the defcription of the Fat her ^ God the Father Almighty. For the explication of ChriJVs Sejfion three things fcem neceflary : Firft, to Ihow that the Mejfias was to fit on the right hand of God. Secondly, that Chrijl did aftually fit down there ; And thirdly, whdXjitting on God's right hand imports^ Firft, that the Meffias was to fit on the Tight hand of God. Jofcph who was exal- ted to be chief Ruler in avidy in the larger and better lenlc : of the fruit of thy body vuill I fet upon thy throne., (Pf. cxxxii. 11) as the Angel declared at his conception, The Lord God jljall give unto him the Throne of his Father 'David, and he flail reign over the houfe of Jacob for ever., and of his Kingdom there flail be no end. (Luke. i. 32, 33.J T>avidvi'ds a Type of our Saviour., and ai^ 'T)avids Kingdom did not commence im- mediately upon his being anointed, fo nei- ther did our Saviours till after his Afcen- fion: then the Houfe of Ifrael might knoiv ajfuredlyy that God hath ?nade that fame J e fits ivhom they crncifiedboth Lord^ andChrift. (Acl. ii. 36.) The immediate effect of his RegalTo'sjer^ was the fibje^iion of his enemies. He fat doivn (iays the Apoftle) on the right hand 203 A R T I G L E VI. of Gody from henceforth exp effing till his enemies be made his foot/tool^ (Heb. x. 12, 13.) The enemies of Chrifi are either tem- poral or: fpiritual: the: temporal are thofe who vifibly, and adually oppofe his Faith:, and his Apoflles who preach it, and all ethers who profcls it. Such were the Je'ucs^ who were deftroyed by the Romans^ while ibme of his Apoftles lived, who in that re- jpecl: law the Son of man coming in his Kingdom^ (Mat. xvi. 28.) and luch were- the Romans themfelves, great numbers of which being Heathens perifhcd when the City was taken, while the Chriftians were preferved ; and in a little time the Worlhip of Idols was aboliflied, and that empire lubniitted to thej'^^^ of ChriJL Hi^fpiritttal enemies are Sin, Satan, and "Death'-) which reign in the world, and ufurp a Dominion o^pofitQ to his: and he is ex- alted in order to fubdue and deftroy them, fo far as they obftruft the Salvation of his Servants. But he does not totally extinguifh them, but fuffers them ftill to continue in a Sabfcrviency to his "will, and for the mani- feftation of h.\s jufiice. He deftroys Sin by cancelling the guilt thereof in vertiie of his death^ \Vl relhain- ing the povjer thereof by his grace, and enabling his Servants to efcape ihc pollution thereof Sitteth on the right hand. lo % thereof by habitual holinefs. But the defile- merit ^ the dominion:, and guilt of Sin ftill remain in the difobedicnt, and jeprobate, in whole punilhment his juftice will be glorified^ as well as his inercy in the Salva- tion of his faithful Subjcfts. Chrift deftroyeth alio the ^owtxoiSatan. He was made fiej))^ that through death He might defiroy him that had the po'sjer of death, that is the "Devil. (Heb. ii. 14.) but he effeds this only with reference to his chofen people^ whom he preferveth from the wiles and Ihares of their vrand Adver- farjy that they may not be taken captive by him, or be employed in his work, or fait into the condemnation of the T>evily (i Tim. iii. 6.) that He may not govern them here, or exercile his cruelty upon ;hem hereafter ; but the wicked are never- thclefs under his influence^ and the damned ftiall be delivered up to him, to be tormented v/ith him and his Angels for ever. The laji enemy which ^ all be defiroy ed is death., (i Cor. xv. 26.) that is, lb far as it would hinder his Servants, from taking poircHion oiih'M immortality, and xh'xt in- heritance He hath prepared for them. H? will ranfofn them from the power of the grave., He will redeem them from death., (Hofea xiii. 14.) but that will be by a re- 204- A R T I C L E VI. refnrreEiioyiy and new framing their bodies out of the dujl^ when death flriall be f^-sjal- lovjedup in vtciory^ and they Ihall inherit eternal life. The wicked indeed fhallrifc with them, but that will be only to undergo a fecond and far worfe death. Ihus muft our Mediator reign till He hath put all enemies tinder his feet^, ( I Cor. XV. 25.) but fince now ^-^-e fee not yet all things put tinder him^ (Heb. ii. 8.) wc conclude he muft ftill continue on his throne^ until every thing that refifts him is removed. And w^hen this fhall come to pals, his mediation will be finifhed, an4 he will refign his office % but not fo as to ceafe to be a Kin^^ or lole any of the^^-x'^r and honour he had before. He will only dil- eontinne thofe A^s for which there will be no further occafion, not longer inftrufting as a 'Pr^^.&^^^interceding as a '^Prieji^ or pro- tecting, and preferving in the Charafter of a Royal Mediator, Yet notwithftanding he will prefide over his faints in glory for ever and ever. As the Antient Fathers added in the Creed commonly called the Ntceney his Kingdom fball have no end. The necefiity of believing that Chrifl fitteth on the right handof God'^^-pc^xsy in that ic is a moft cogent argument for our Subjections and Obedience. We are affured we S'itteth on the right hand. 205 we muft fubmit to his po-Ji'er either freely y or iin-^'illingly ^ the one will be our happi- nefsy the other our everlajimg mtfery^ and therefore we Ihould chufe to become of the number of thole whom he will adopt ^ rather than thofe he will reduce h^ force ^ that his Kingdom may be ours alio. Secondly, that hereby we may be afTured of protetfion, under his donnyiion. He is iperfeclly qualified to inflru^t, to guide^ and to defend us. As we are united to him our headwQ may in Ibme ienfe confider our- felves as poffejfors of his Kingdom : and can thereupon place a firm reliance on his promife. To him that overcometh^ ^ivill I grant to fit ^ivith me in my throne ^^ even as I alfo overcame^ and am fet do'-Ji^n "H'ith 7ny Father m his throne. (Rev. iii. 2 1 .) Thirdly, that we may confide in his in- ter cef/Jon. He is entred—into Heaveri it felf no'-JJ to appear in the prefence of God for us, (Heb. ix. 24.) We have an Advocate 'ivith the Fat her ^ (i John ii. i.) and He is able to fave them to the utter - mofl^ that come unto God by him., feeing ' he ever liveth to make iyitercejjionfor thetn^ (Heb. vii. 25.) Well then may we joii-i with the Apoftle in that triumphant excla- mation, vfho p^all lay any thiiig to the charge of Gods ele^i ? it 7s God thai jufi^ 206 A R T I C L E VI. jtiftijieth : "Ji'bo is he that condemneth? it is Chrift that died\ yea rather that is rifen agam-, isi'ho is even at the right hand of Godj "-^ho alfo maketh inter cejjion for tiSj (Rom. viii. 33, 34.) Next follows the defcription of the Fa- ther^ God the Father Almighty. His God- head^znd Fraternity y have been confidcred under the firft Article^ but the Attribute of Almighty is not exprefled in the Greek here, by the fame word that is there ufed, but by another, which conveys a different notion oi Almighty: the former relating to authority of dominiony this x.opo'ujer of operation. The explanation of which we referved for this place. In which wx may obferve, firft the P^t^*- er of God^ and fecondly tlie Extent of it. His Foivcr confifts in a proper, and innate force^ and a&ivity^ by which he produ- ces true, and real effefts ; in which rclpeft he is a mighty God: and then this po'jjer is infiyiite^ and can perform, and produce without pofiibility of hindrance^, or refif tance, w^hatever can be aded, or produced. Our blcffed Saviour has taught us that vuith God all things arepojjibley (Mar. x. 27.) God muft be omnipotent, becaufe all the povuer of the creature is derived from him, who is the fountain of niigljt. As their bewgy Sitteth on the right hand, zoi being-, fo their agency is to be referred to him who is the jirft catife-, nor can any re^ Jijiance or oppojition in any degree be formed againft him. The Lord of Hofis hath purpofed and ^-juho fiall difannul it ? and his hand is fir etched out, and who fljall turn it back? (Ifaiahxiv. 27.) He doth according to his will in the army of Heaven^ and among the inhabitants of the earth ; and none can ft ay his handy or fay unto him what dofi thou ? (Dan. iv.3 5 .) in thine hand is there not power ^ and mighty fo that none is able to withftand thee? (2 Chron. XX. 6.) It reaches all things, and all kinds of poffibility, he can effect every thing, with the utmoft perfec- tion. But then it will be no derogation to his, infinite power ^ to fay that he cannot do thofe things that imply a contraditlio^n^ either in the obje£l,ox himfelf That which implies a coyitradiEiion in \\\tobje6i^ may do io^ either direftly, as for a thing to be^ and not to be, or by unavoidable conle- quence, as for a body to be in two diftinct places at the lame time^ which would make that two^ which is declared to be but one ,; this does not belong iopower^ but iz a direct repugnancy to it. And whatever implies a contradittion in G(?^himlclf; cannot come I within 208 ARTICLE VI. within the compafs of the T^ivineOmntpo" fence: As to deftioy his own cffenthlperfec tio7is, to ceafe to be, to die, or fleep, to lye> or deny himfelf. He cannot aft inconfiftently or detraft from his own reciitude, and ex- cellency^ this would be a defe£ly and not the plenitude oi poiu'er. GW alone is omnipotent , becaufe as all po-joer is derived from him, it muft be fub- ordinate to him, and may be controuledby him. But then we are not to underftand this of the perfonoi the Father only^ and fay that he only is Almighty ; the reafon why He is Almighty is becaufe He is God^ and as He is not God only^ He is not only Almigh- ty. He, who with the Father is God^ hath the lame foundation of Omyiipotence^ that the Father hat!:. We have already proved that the Son is God-^ andfhall prove the Holy Ghoji to be God alfo ; and as the Fa- ther is Almighty becauie he is God^ the Son and Holy Ghojt^ muft be Almighty^ be- caufe they are God^ by the fame divinity. So that we do not pronounce the Father Almighty, exclufive of them, but we men- tion this Attribute upon the occafion of Chrift^s fitting on his right hand j to fhow that Chriji cxercilcs^^ zcrr in its utmoft ex- tent, Of God the Father Almighty, z 09 tent, now that he is exalted by God his Father y who is truly, and properly yU^ mighty^ It is neceflary we fiiould believe God to be Almighty^ that hereby wc may be ex- cited to /^^r, and r^x'^r^;^^^, to fitbmijjion^ and obedience, God is a terrible^ becaufe a great and mighty God. He is to be feared above all things, becaufe he is able to deftroy both foul and body in Hell, (Mat. X. 2 8 .) He claimed obedience from Abra-- ham on the account of his infinite power. lam the Almighty God, ^-jualk before mc^ and be thou perfetl^ (Gen. x vii. i .) St. ^ ^- ter advifes us to humble om^c f elves under the mighty hand of God, (i Pet. v. 6.) and it is doubtlefs a moft prevailing motive to fulfil his precepts, to reflecl that He is one lawgiver who is able to fave, and to deftroy^ (Jam. iv. 12.) Secondly, it is necefiTary to eftablifh our Faith, Miracles are a ground of Faith but they would not be lb, if G^^ were not omnipotent s to affent upon the authority of thefe, unlefs they exceed all finite Tow- er^ would not deferve the name of Faith, Thirdly, that we may more firmly rely upon the T>ivine Tromifes j when, with Abraham, we are fully per funded that what He hath promifed, He is able alfb P io 2IO A R T I G L E VI. to perform^ (Rom. iv. 21.) Wcmayrea- Ibnably diftruft mankind in many caies, becaulb they may not intend, or not be able to make good their Promiles. But Gody in regard ol his fan^iity^ and truths cannot deceive us, and in regard of his /V finite power, cannot fail of performing whatever he purpofes. / know whom I have belie-vedy and I amperfttaded that he IS able to keep that which 1 have commit- ted unto him againjl that day, (2 Tim. i. 12.) It is the affurance of the Son of God, for the encouragement of his Sheep who hear his Voice, and follow him. Aly Father which gave them me is greater than all^ and no7ie is able to phick them out of my Father's hand, (Johnx. 29.) Laftly, this belief is necefTary to enliven our T>evotio7i. When we petition for the things which none but Godczxi beftow, and nothing but Almighty Tower can ef- fedj we are animated by this acknow- ledgement, with which we are taught to conclude ; Thine ts the Kingdom, the pow- er, and the glory ^ (Mat. vi. i 8.) and more eipecially, Ihali we be comforted, when we addreis our lelves to him in tempta- tions, ox fijfiiciions^ when we are convin- ced that He is able to do exceeding abun- dantly above all that we ask orthink^ ac- cording Of God the Father Almighty, 211 cording to the power thvt workcthinus. (Eph. iii. 20.) Every Chiiftian may perceive from hence, that C/jr//? alcended into the highefi Heavens, there to reft in everlafling hap- fine fs : that he took xx^hxs perpetual habi^ tation there, and lat down on the throne of God J to be a Jtidge and King in his office oi Mediator to the end of the World, and after that to fit on the fame throne to Eter?iity^ in recompence of his obedience and ftijferings : which right hand of God the Father Almighty^ i^Qpi^ts omnipotent power J or the ability of effeding every thing that is not a contradiBion in it felf, or inconfiftent with his perfe£lions. And thus will he confefs that Chrift Jitteth at the right hand of God the Father Almighty. ARTICLE yil. iprom tljmce ^t fijall come to ju&gc tljt (Cluich auDt^c^vWD THERE are four things to be confi- dered under this Article, Firft, \h2iX. Chrift fhall come agai7i. Secondly^ the Tlace from whence He fjall come. P 2 Thirdly, 212 ARTICLE VIL Thirdly, the E?td ofhis coming iojudgel And laftly, The Terfons whom Hefliall jndgejXhtquick^ and the dead, Firft, Chrift ^all come again 'y and that as He is the true MeJJlas^ which may be inferred from thofe Scriptures where He is delcribedas a glorious King^ ^ 'rjernor^ and Judge : For as he was t; :onie in an humble-, defpifed, znAfuff^ering condition^ and did accordingly appear in the World, in that State^ and iulfiird all that was re- quired f 'om him therein ; we have reaibn to expeft his return in his powerful., and illuftrious charaEier^ and are not to fancy a double MeJJias, Enoch the /event h from Adam prophefied, fay i7ig^ the Lord comet h with ten thoifands of his Saints^ (Jude 14.) ©^??/>/ reprefents hhjud/ciarj power more at large, / faw in the night njifionSy and behold one like the Son of man^ came with the clouds of Heavetiy and came to the Ancient of days, and they brought him near before him. And there was given him dominion^ and glory , and a Kingdomy that allpeople, nations^ and languages ^louldferve him : his dominion is an everlafliyig dominion., which ^oall not pafs away, and his Kingdom that which jhailnot be def roved, (Dan. vii. 13, 14.) Thtjews in general interpret this of the MeJJiaSj and argue hcncc^ that He can- not From thence he fl^all come. 2 1 3 not be yet come, bccauic he has not appear- ed in fuch vifible greatnefs^ and fplendor : but fince he was to come in a lo-isJly manner alio, we juftly conchide that both defcrip- tions do not belong to the fame Aduent^ and therefore look forward to his fecond coining. And our X^r^^promifed this to his T>if' ciples. I '"juill come again^ and receive you unto myfelf, (Johnxiv. 3.) Te Lave heard hovi) 1 faid unto you^ I go av^'ay^ and come again toyou.iyQx. 2 8 .)'TLhQA7^gels alio aflurcd them, This fame Jefus which is taken up from you into Heaven jkallfo come, in like manner^ asye have feen him go into Heaven., (Ads i. 11.) They fhall fee the Son of man coining in the clouds of Heaveny vuith po'iver^ and great glory, (Mat. xxiv. 30.) Behold He comet h vcith clouds i and every eye foall fee him., and they alfo v:hich pierced him, (Rev. i. 7.) Secondly, the place from whence He is to come^, is the high eft Heaven .,x.o which He afcended. The Heaven mufl receive him until the times of reft ittit ion of all things^ (Actsiii. 21.) The Lord hi?nfelf Pj all defcend from Heaven with a fuout, with the voice of the Archangel^ and with the trump of God, (i Thci'. iv. 16.) from rhence we look for the Saviour the Lord Jefus Chrift^ (Phil. iii. 20.) as the Jews P 3 with- 214 ARTICLE VII. without the Tabernacle waited for the High'pricfiy when he went into the Holy place, CO make an atonement for them. The Lordjefus p^allbe revealed from Heaven ^iSjith his mighty Angels, (2 Thei'.i. 7.) Thirdly, wx are to confider the£';^<^of his coming, to judge. Under which we fhall dif- tinftly enquire,what afliirances wc have of a future Judgment ? Wholhallbeouiy^^^^? And in what manner He will judge us ? If we reflcd upon our feives, and the frame, and difpojition of our Spirit^ we may ealily collect from thence that we are to ht judged. Every man has a conference to inform him of his duty beforehand, and to warn him what he Ihall receive, either by approving or condemning his adions, not by- way of cenfure only, but by hopes, or fears raifed in us according to our beha^ viour, without regard to any advantage^ or inconvenience in the prefent life. Thus Jsitnare a lavounto themfelves^ and p^ew the work of the law written in their hearts^ their confcience alfo bearing wit- nefs^ and their thoughts the mean while accufing^ or elfe excufing one another ^ in the day when God fhall judge the Se-f cretsof Men, (Rom. ii. 14, 15,16.) If we reflect upon God^ and his Attri- butes^ we muft conclude that He "^judgeth *Vi: Win. 1 1- in He fhall come to judge, 2 1 5 /;; the Eart/jj and that He will do right y and execute jtift Jtidg?nent s and that in the "-juorldto come : bccaafe, though he at prefent governs the world by his provi^ dencCy yet he does not manifeft an univer^ fal Juflice in all inftances : the wicked are frequently happy, and tlie righteous are afHided; his temporal reivards^ and punifh- merits do not bear an exaft proportion to irn^ns virtues, or thdv fins : therefore fince God is certainly -xjtift Judge ^ by necefTary conlequence there will be a future Judg- ment, wherein God will perfeEily demon- Urate his Jufttce, for which each man has a ^jintnefs which he carries with him in his own bofom. By the force of thefe rcafons, even the Heathen were induced to believe a judg- ment to come y upon the Apprehcnfion of which many unrighteous Men as well as * Felix have trenihled. I'hough the Athe- nians mocked when Saint ^7^^?/// i poke of the refurredion of the dead, none of them objected againft him for declaring that God had appointed a day in which he v/ould judge the 'u;orld in right eoufnefs^ (Acts xvii. 31.) this was a received Principle vvirh all that owned a Confcience^oi dfDcity, But Almighty Cod hath alio moft clearly revealed this truth in his Holy IVord, that ^ Ads xxiii. zy. P 4 n 216 ARTICLE VII. it is appoint ed unto men once to die, but after this the Judgement ^ (Heb. ix. 27.) The 7UimberyXvAplainnefs of thefe tejtimo- nies will excufe the particular mention of them. In the next place we are to enquire, who ^-2^1 judge us ? The right o^ judgement undoubtedly belongs to God^ whole crea- tures we are, who hath given us a L^i^^^and againft whom we offend. He fhall bring every ivork into judgement, (Ecclef. xii. 34.) that day is the revelation of the righ- teous Judge:ne7i.t of God^ ^Rcm. ii. 5.) and as the Father^ the Son, and the Holy Ghoji have the ikme 'Divinity y they have jointly xhc power cA J7.idge?nent. But then the execution thereof will be particularly committed to iliQ So7i. The father and the ^^/y G/&^ have determi- ned to judge the world by him. Though God villi judge the Worlds it fhall be^j^ that man whom he hath ordained^ (Acls xvii. 31.) fcr the Father judgeth 710 man 5 but hath committed all judgement unto the Son^ (John v. 22.) Chrifi^ ^xsGodh^th the original^ ^ndjuprefne power with the Fat her y as man he hath it delegated^ and by Commtljion. The Father hath give7i him authority to execute judgement^ becaufe he IS the S 071 of Man^ (John v. 27.) that is. Hefhall come to judge. 2 1 7 is, becaufe He only of the three perfons is man as well as Gody and moft proper upon our account, as He hath the fame nature^ and a feeling of our infirmities ; before whom we may defire to ftand as our Media- tor^ when we cannot fuftain the pre fence of an incenfed God : and who may appear as a vifible Judge ^ and qualify the Severity of Judgement^ with Mildnefs^-SixA Equity. This Honour is conferred upon him, not for our fakes only, but as a reward of his Humiliation in becoming man, and in fub- mitting to llifferings. It is certainly an open demonftration of the "Divine Juftice^ that He who came into the world to ht judged^ ftiould be made the judge of the world\ that He who \w2is condemned^ and died to abfolve us, ftiould himielf be entrufted with the power of cofidemnation^ and ab- folution i and that He who refufed not to receive the uqjuft fentence of crucifixion. at an earthly Tribunal^ ftiould pronounce his righteous decrees on a throne of Glory. And our Lord himfelf intimated this, to the High'priefi and Elders of the Jews, Ne^ verthelefs I fay untoyou^ hereafter fhall ye fee the Son of Man fitting on the right hand of power ^ and comi?ig in the clouds of Heaven^ (Mat. xxvi, 64.) t The 218 ARTICLE VIL Thcfamejefusy the fame Son of Man ^ Ihall then reward every man according to his 'sjorksy (Mat. xvi. 27.) for to this end Chriji both diedy and rofe, and revived^ that he might be Lord both of the deady and livings (Rom. xiv. 9.) And this was reprefented in \z^t\Aparables^ zn^ figures. As an ^ Husbandman he is to feparate the "■ji'heaty from the chaffs and tares. Asa "Fifberman he is to gather the^^?^^ fi^j to- gether, and throw the bad away. As a "" Bridegroom^ he is to admit the wi/e^ and exclude the foolifh virgins. As the ^ Mafler of the Family, he is to advance, and re- ward the Faithful, and punifti the unpro- fitable Servants ; as a ^ Shepherd he is to feparate the jT?^^?^ from the goats., placing thofe on his right^ and thele on his left ha?id. We come laftly to enquire in what man- ner he SYiVijudge us ? And that in general will be, by dilpofing all perlbns m foul and body to their eternal condition. We are not indeed certain what particular me- thod he will obferve, only we know it is reprefented as a iolemn judiciary procefs., in which He is to fit on the throne of his ^ Mat.iii.12. xiii. 30, 40. Lukeiii. 17. ^ Mat. xiii. 48^ c Mat. XXV. 1,11,11. ^ Mar. XXV. 11, 2 5. Lukexix. r/, O^. « xMat.xxv. 3i, 33. glmy. He foall come to judge, 2 1 9 glory ^ and his Apojllcs with him on thrones judging the twelve tribes of Ifrael^ (Mat. xix. 28.) which Throne is called a y//^^- mentfeat^ (Rom. xiv.io.) and (2 Cor. v. 10.) before which all men fhall make their j^^r- fo7ial appearance. All nat ions ^jall be ga- thered before him, (Mar. XXV. 32.) The Apoflle in vifion faw the dead fm all and great fiand before God^ (Rev. xx. 12.) and then their adions fliall be made known. He both will bring to light the hidden things of darknefs., and will make manifeft the counfels of the hearts, ( i Cor. iv. 5 .) He will bring every work into judgement-, with every fecret thing,, ^jvhether it be good, or whether it be evil^ (Ecclef. xii. 14.) The books ^XQ to be opened y and the dead ^.xo^ to be judged out of thofe things that are written in the books,, according to their works ^ (Rev. xx. 12.) and then fhall pals the definitive Sentence of abfoltttion^ in thefe words, Come ye bleffedof my Father^ inherit the Kingdom prepared for you from the foundation of the world '^ or of con- demnation,^ to this purpofe, "Depart from me ye cur fed into everlajiingfire^ prepared for the T) evil J and his Angels^ (Mat. xxv. 3 4, 4 1 .") after which, thefe ^oall go away rnto ever la fling ptmijloment s but the righ- teous into life eternal^ (ver.46.) Thus will He 220 ARTICLE VII. Hedifplay his Majefty on his throne^ and exert his authority in convening the world before him, his knowledge in difcovering all thoughts, wordSy and ^-ji^orksy his juf- tice in condemning finners^ his mercy in lah'ioWm^ believer Sy andhis/^ie.'^r in put- ting his fentence in execution. The fourth thing to be confidered in this Article is, the perfons whom He will judge^ the quick and the deady who are expreflly mentioned in feveral places of Scripture. He was ordained of Gody to be the judge of cptick anddead^ (Ads. x. 42.) as alio (2 Tim. iv^. i.) (i Pet.iv. 5.) but then, as there are different notions of death, fome underftand by the quick^ the fouls of Men, and by the dead, their 60- dies^ and make the meaning to be, He ra^ll Judge the foul^ and body after they are reunited in the refurrcciion : but it is not certain that all mens fouls ^ and bodies iTiall be ever feparated by death j and be- fides thefe paffages do not diftinguifh the farts of men^ but ;;^^;^froni each other, by the quick and dead. Again, fome underftand by the quicky the jujty and by the deady the wicked^ who are dead in trefpaffes and fins \ but this metaphorical fenle ought not to be ad- mitted, becaufe there is no intimation of it, and Tthe §lnick and the T^eaJ. 2 2 1 and the litteral meaning is to be preferred, fince the Apoftle feems to explain himlelf of thofe who live, or die in a natural way, when he fiiys whetheic ^-jue live or die^ we are the Lord's^ (Rom.' xiv. 9 .) By the dead therefore w^e are to iinder- ftand, all that Ihall depart this life before Chrift's return to Judgement y and by the quick thofe who fhall be then alive. All generations of men from the beginning of the world, and that which he ftiall find upon the earth at his coming. It has been doubted whether they who remain alive Ihall aftaally die, and rife again, becaufe of that general Maxim, it is appointed unto all men once to die s or whether they are to undergo fome other change. Which laft opinion is mofl: conlbnant to Scripture ^ for the Apoftle plainly diftinguilhes thofe from the dead who fliall remain unto the coming of the Lord., (i Thef iy. 15.) 27?^ dead in Chrift p^all rife fir ft., then \z:e "o^jhich are alrce., and remain^ ]\mll be caught up together "-juith them in the clouds., to meh the Lord in the air, and fo foall we ever be with the Lord, (ver. 16,17.) and he far- ther puts it out of queftion by faying, behold., I fhew you a m-yftery, we ^allnotall fleep, but we fhall all be changed, (r Cor. xv. 5 1 .) that is, w^e fhall not die at all, for the dead fhall be r at fed incorruptible, and we f\mll 222 ARTICLE VII. foall be changed. The truth of this had never been difputed, but for a various readingy which ought to be rejefted, be- caufe the ancient Greek Fathers acknow- ledge no other befidcs the common one, with which the moft ancient tranjla- tions agree. So that the change of the //V/;^^fhallbe different from <^^^^^, though it will anfwer the end of a refurreEiion. The belief of an tmiver fa I judgement is neceffary^ to prevent dangerous doubts^ and anxiety y when the difpenfations of God^ in the courle of his providence.^ feem un- equal in our apprehenfion. The beft Satisfac- tion we can receive in luch cafes is to affure our felves that revuardsy 2iV\dpunifldments will be affigned with perfed and unerring jujiice in 2i fut tire flat e. Secondly, to lead us to true repentance^ and amendment of Itfe^ being fully perfua- ded that G^^w^ill bring us mio jttdgement. Indeed, as often as we reflcd, we Ihall pafs a cenfiire upon our own anions : but 'tis then only that we fhall be effedually prevailed upon to flie from the v:rath to comCy when we revere our confciences^ as vvitneffes that will be produced againft us, at the laft TribnnaL Then we ftiall ex- ercife our felves herein., to keep them void of offence to'Ji'ards God., andtoizjards Man^ and watch over them carefully, that they may The ^ick and the ^ead. 225 may be pure, and undefiled, and clcanfcd from all Sin, and Wickednefs. Thirdly, for ftrengthning our hope^ cn- creafing our comfort^ and eftablifhing our affurayice of life eternal^ as knowing that Chrifi fhall be our Judge. When we me- ditate upon ?i judgement to come^ in which all our thoughts will be revealed, and we fhall be accountable for all that we have done and be lentenced according to our works, we fliould conceive a fearful ex-- peBation of endlels miferjy and abfolute- ly defpair of everlajiing happinefs. But when we remember withal that our Re- deemer \s iohQ:o\\r Judge J that his Gofpel is mildnefsy-xnA mercy ^ and that the prom/-^ fes thereof belong to us, if we believe in him, and endeavour to keep his command- ments; we Hci^W have boldnefs^ andaccefs iz'ith confidence by the faith of him^ (Ephef. iii. 12.) fincc He is our Advocate alfo, and maketh intercefiion for \\^^ we fhall chearfuUy put our truft in his declara- tion. Verily y verily, I fay unto you^ he that heareth my ^s:ord and believeth on him that fent me, hath everlajiing life, and fljall not come into condewmation, but IS pajfedfrom death unto life, (John v. 24.) And now every Chrifiiaii v/ill be iliffi- cicntly inftrufted in the conjejfion he ought "to 224 ARTICLE VIIL to make in this refped. That he is fully convinced, that the Son of G^^^ftiall come from that Heaven into which He afcendedy and fhall gather together all thofe who fliall be alive, and all that have lived and ftiall be dead before that day, and caufe them to ftand before his judgement -feat, and fliall judge them according to their ^isjorks in the jlefio ; and fliall condemn all Reprobates^ and deliver them to be tor- mented with the T> evil and his Angels i and fliall abfolve his ele^y and tranilate them into his Heavenly Kingdom-^ and will thus believe in Jefus Chrift whojhall judge the quick and dead. ARTICLE YIIL 3i belictJc in tijc l^^olp formed by fome other being,, and, when it was not aftuated, would not be ; nor can w^e conceive a quality to have any being. Nothing can operate but fubftance ; no quality can produce real, and wondeifu! ejfea's. The Word of God fufficiently defcribes the Holy Ghoft as a perfhiy though indeed, it is not taken in the lame propriety of fignification in all phce*?, but 226 ARTICLE vm: is Ibmetimes to be underftood in Tifigura* ti'Ve fenfe. We Ihall give jevcral inftances, where the Holy Ghoft is ftiown to be a per (on by i\\Qh.Attributes^ and ExpreJJionSy as cannot be ipoken of him, but as a per- fon ; and then Ihall account for thofe paf- fages which are objefted as repugnant to the nature of a per fon. The Holy Ghoft is declared tobea^j^^r- fon^ (i Sam. xvi. 14.) The fpirit of the Lor d depart ed from Sauly and an evil fpi-^ rit from thQ Lord troubled him. The evil fpirit was a perfon, one of the bad Angels^ to whom the good fpirit is here oppofed as ^Lperfon.lnihc NeivTeftamenty fuch di(poflt:o7is ai:d operations are afcribed to the Hoh Ghoft J as are evident marks ^ '^n^fignsdi z. per fon : we are exhorted not to grieve the fpirit of God^ (Eph. iv. 3 0») And grief is T^perfonal affection of which a quality is not capable. We are affured he maketh inter cefjion for us withgroanings which cannot be uttered-, (Rom. viii. 26.) Now we can have no notion of interceding^ 01 groaning qualities. His operations are manifeftly perfonal: He fearcheth all things,, yea^ the deep things of Gody and kno^dueth alfo the things of God^ ( i Cor. ii. 10, II.) He difpenfcth his fpiritual gifts, dividing to every man fever ally as he voill^ (iCor. / believe in the Holy Gkofr. :Li'f (t Cor. 5(ii. II.) Where his operations ^2xA the dtfiribtition of them are obicrvcd to be at his own pleafure. The fpirit fat d unto ^eter^ 6Cc. — I have fent theniy (Acts. x. 19.) The Holy Ghoft faid^ feparate we Barnabas^ and Satil^ for the '-ji^ork v::here- unto I have called them-, (Adsxiii. 2.) The Comforter 'which is the Holy Ghofty 'whom the Father iw ill fend in my name^ he fjall teach you all things^ (John xiv. 26.) He jhall tefiify of me^ (John xv. 26.) If I go not away^ the Comforter will not come tinto you y but if I depart y I will fend him unto you ^ and when he is come he will reprove the IVorld, (John xvi. 7, 8.) He will guide you into all truth: for He foallnot [peak of himfelf but what fo ever He pjall hear^ that fh all He f peak : and he will fbowyou things t a come ; He fljall glorify me^ for He ^ all receive of mine^ and poall fhew it unto you, (ver. 13,14.) Here He is reprefented as hearing, receiving, teftifying, fpeaking,, reproving, and inftrufting • which are all perfonal anions, if it be replied, thac perfonal anions are frequently afcribed to things that are not perfonsy and that, where the fpirit is laid to do any thing, God the Father k to be llippofed to perform it, by his power Q^ z and 22S ARTICLE VIIL and efficacy^ which is his Spirit ; we deny this anfwer to be latisfaftory, becaule thefe perfofial afiions cannot be attributed to God the Father : He cannot be faid to do that, which is related to be done by the Holy Ghofiy by iht power within him. For injftance, intercejjion is 2. per final ac^ tton afcribed to the Holy Ghoft^ and that according to the 'will of God^ (Rom. viii. 27.) but this cannot be interpreted of God the Father, to whom intercejjion mull be made. To f^;^^ unto men being y?';^^, is a per final aElion not to be underftood of God the Father^ who ^\\v2iy sfendethy but is never y^;^/-; nay, the Father fent him, and therefore could not be himfelf the per-- fin who came by virtue of his own power. To fpeak and hear 2lxc per final a5lions^ but tofpeaky not of himfelf but what He had heardj is inconfiftent with the Father's Authority. To receive from the Son-, and fhew it to his T)ifciples^ would be a de- rogation to the Father ^ and therefore cannot be applied to him. Nor will a fur- ther Subterfuge, that the perfons affeBed by God's Spirit are ibmetimes figuratively called the Spirit of God^ be of ufe to the enemies of the Holy Ghofi's peribnality 5 for when the Spirit was fent to St. Teter^ they cannot pretend that St. Teter was lent / believe in the Holy Ghojt. 229 fentto himfelf ; or when the Spirit was to receive of Chriji's, and jhow it to the Apoftles^ the Apoftles cannot be concei- ved to receive and ^ow the fame thing to themfelves. So that the Holy Ghoft is a perfon diftincl: from the Father \\\\o\^c pow- er He is, and from men in whom He worketh. Where any thing is faid of the Holy Ghoft that feems repugnant to the nature of a perfon, there we may interpret it of the gifts^ and effects of the Spirit. Some things, that are commonly alledged, as im- proper to be fpoke of z. perfon^ are not real- ly lb ; as whenHeisfaid tobe^/'L' of God, which is in God^ is no created perfon, and we maintain that the Holy Ghoft is the Spirit of God which is in God\ and therefore if He be ?i perfon^ He muft be uncreated. 0.3 Again, 210 ARTICLE VIIL Again, the Holy Ghofl is one againft whom luch a fm may be committed, as fliall not be forgiven. If He were not a ferfon, fm could not be committed againft him; and if He v/ere 2^ created per fon^ it would not be irremijjible. Our Saviour hath taught us that all manner of fin and blafphemy jhall be forgiven unto men : but the blafphemy againft the Holy Ghoft.^all not be forgiven unto men, (Mat. xii. 31.) From hence, and theverfe following, we learn, that there is a blafphemy againft the Holy Ghoft^ which is diftind from that againft the Father-, and the Soji^ and that it is ^^^r^'V^^^^^ beyond that which is Ipo- ken againft them both. If he were not a perfon^ blafphemy againft him could not be diftinct from that againft the Father whofe Spirit He is, and if He were not God it w^ould not be criminal in ih.Q high eft de- gree : and though this firi is not therefore unpardonable bccaufe He is God^ (for then it would be as unpardonable^ if it were againft the Father ^ or Son) yet it could not be unpardonable if he were not God. It would be uncapable of being aggravated beyond other blafphemes againft thofe who are alio God, Thirdly, every created per fon w^s made by the Sou^ but the Spirit of God was in tht / believe in the Holy Gkojl. 231 the beginnings before any thing -jias made^ and all things are now put infnbjetlion to the Son as man, but the Holy Ghoji is not pit under him, for he Qx^xciics joint Au- thority in his Church y he commanded Sauly and 5^r;^^^^i" tobe feparated, and divideth to every man fever ally as he pleafes. And in order to bring men to obe- dience^ mighty figns and vi'onders were wrought, by the povjer of the Spirit of God, (Rom. XV. 19.) Fourthly, He by whom Chrijl was con- ceived oixho. virgin^ \sno created per fon : for by fuch conception He was called the Son of God^ (Luke i. 3 5^ From what has been already demonftra- ted, it neceflarily follows that the Holy Ghofi is truly znA properly God ; fince He is a perfon but not created^ there being no uncreated e (fence but that of the one Eter- nal God. The different Adverfaries of the Holy Ghoji's T>ivinity^ prove this truth againfl each other. For they who deny his perfonality^ maintain, that He is in G^^,and is ihtetemal^ omnipotent Ener- gy of God'^ and they who deny him to be Gody contend that He is a perfon fubfiiling of zn intelleBual nature J from both which >ve colled, what each hath truly affirmed, Q. 4 that l^^ ARTICLE YIII. that He is a perfon of eternal and omnt'' ■potent poifjer^ and therefore God, But farther, the Scriptures expreflly affert the Godhead of the Holy GhoJL St. y^^/// referring to Exod. xxxiv. 34. and fpcaking of Mofes's taking off his "veil from h\s facej when he turned to Ipeak to God^ adds, 720W the Lord is that Spnrit^ (2 Cor. iii. 15, 16, 17.) meaning by the Lord, Jehovah. To fay that Lord is to be underftood of Chrift^ and Spirit is the myftical fenfe of the Law^ makes the Apojtle argue without realbn, or coherence, and to underftand the Spirit to be the fenfe of the Law, has not the leaft foundation in thole infiances that are produced as paral- lel-, or the r/z/^j- that are laid down forfuch conftruftions. Again, He is called G^^ in direft terms by St. Teter, When He demanded of Ananias why he lyed unto the Holy Ghoft^ He thereupon told him he had not lyed unto men hut mtto God., (Afts v. 4.) to interpret the phrale of counterfeiting the Holy Ghofiy would be a ftrange abfurdity ; for St. Teter explains himfelf to intend, that Ananias^ and his wife had agreed together to tempt the Spirit of the Lord^ by avowing a falfliood, (ver. 9.) He firft declared what \\isfin was. He lyed to the Holy Ghofij and thea I believe in the Holy Ghoft. 2 3 5 then reprefented the //^/W^//w^/} of it, he lyedsxoi Mwiomen but unto God, Thirdly, the Holy Ghoft is God, be- caufe his inhabitation maketh a Temple-, for a Temple is the Houfe of G^^. Know ye not that your body is the TempAe of the Holy Ghoft? (i Cor. vi. 19.) Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? (i Cor. iii. 16.) We are therefore the Tem- ple of Gody becaufe the Spirit of God^ who is God^ dwelleth in us. We are fepa- ratedy and dedicated to him in our Bap- tifm^ and thereby we are the Temple of the living God y as God hath faid, I will dwell in them, and walk in them -■, and I will be their God, and they foall be my people, (2 Cor. vi. 16.) Fourthly, the "Divine Attributes, fuch as omnifcience, omnipotence, and the like, as certainly belong to him, as to the Father. The Scriptures wherein they are alcribed to him, are lb well known, that we need not particularly infift upon them. Fifthly, thofe works which are proper to G^^ alone, and for which we are required to worfhip him as God^ are alfo afciibed to the Holy Ghoft ; as the creation, ^ndpre- fervatton of all things, miracles, \hc in- ftuence3.nd power of grace in the hearts of his 234 ARTICLE VIIL his Servants. Such l^ivine Operations could not be performed by him, unlefs his Effence were "Diviney that is, unlefs he be truly God, Yet as the "DivineEJfence can be but one^ and as the Father is originally the one Gody and the Son is the fame Gody by an eternal Generation ; it will be necelfary to Ihow how the blejfed Spirit is God. And firft, •we muft remember, that He is neither God the Fat her y nor the Son of God. As the Scriptures unite them in their nature, they alio dijiingitijh them in ihch perfons. He proceedeth froyn the Father^ (John XV, 2 6.) And was fent by the Father^ and therefore cannot be the fame perfon from vv^hom he proceedeth , and by whom He was fent. He received of the Son and glorified the Son, (John xvi. 14.) and his defcent was to follov/ the departure of the Son^ therefore He is not the Son, And accor^^ dingly when the Scriptures mention him with the Father^ and the Son^ theyde-? fcrlbe him as another. The Spirit of God, defccnded like a 'Do've upon our bleffed Saviour:, ayid lo a njoice from Heaven ffay- ing, this is my beloved Sony in whom lam well pleafedy (Mat. iii. 16, 17.) through hiniy (that is, the Son) we have an accefs / belie'Ve in the Holy Choft. 2 3 $ hy one Spirit unto the Father ^ (Eph. ii. 18.) God fent forth his Son — that we might receive the adoption of Sons. And hecatife ye are SonSj God hath fent forth the fpirit of his Son into your hearts^ cry- ingy Abba Father. (Gal. iv, 4, 5, 6.) The Comforter whom the Father will fend in 7ny name^ (John xi v. 26.) The Comforter - — whom I will fend unto you from the Father .^ (John xv. 26.) Go teach all na- tionSy baptizing them in the name of the Father^ and of the Son, and of the Holy Ghoft, (Mat xxviii. 19.) And He is the third per fon in the blejfed Trinity^ in an internal^ and neceffary or- der y by which xhQ fecondis fubordmateto the firjly and the thirdy to thcfirjly and fecond : as the Godhead\Y^,s communicated by the Father to the Son^ and by the Fa- ther and Son to the Holy Ghoji. They are recited in this order^ by Si.Johiiy (i Ep. V. 7.) There are three that bear record in HeaveUy the Father ^ the Wordy and the Holy Ghofiy and thefe three are one. And therefore we are baptized in the name of the Father J and of the Sony and of the Holy Ghoft. The Holy Ghoft proceedeth from the Father^ and the j^^;^. And this proceffion !§ epcprejjly declared in holy ScripturCy I with 2l6 ARTICLE VIIL with relation to the Fat her ^ and virtually with relation to the Son, He is the Sp- rit of truth which proceedeth from the Father^ {John XV, 26.) The Father h^iih his Nature from none ; the Spirit^ who hath the fame nature ^ muil have it by communication from him. And it is vir- tually fignified that he proceedeth alio from the Sony where he is called his Spirit^ (Gal. iv. 6.) and the Spirit of Chrifi, (Rom. viii. 9-) (i Pet. i. 1 1.) and the Spirit of Jefus Chrift^ (Phil. i. 1 9.) and alfo becauie He is fent by the Son,, as well as the Father^ The Co7?iforter whom I will fend unto you,, (John xiv. 26.) The Father is never fent, becaufe He received his Godhead from none ; the Father fend- eth the Son,, becaufe He communicated the Godhead to him ; the Father and Son are never fent by the Spirit,, but they fend him, becaufe the "Divine nature,, common to both, was communicated to him by them. In \hc primitive ages,, the Latin Fa- thers,, collefting this truth from the Scrips- tares, taught in exprefs terms that the Holy Ghoji proceedeth from the Father and the So7i. And the Greek Fathers acknowledged as much as the Latins pieant by ^c procefjwnj though they ad- hered / believe in the Holy Choji, 237, hered more fl:ri<3:ly to the Scripure-phrafey and laid he proceedeth from the Father y and received of the Son s underftanding thdt eby his receiving his ejfence from the So7i, There was indeed an unhappy Schifin afterwards between the Greek, and Latin Church, upon the Latin's adding xh^fro- ceffion from the Son to the Conflantinopo- lit an Creed contrary to the determination of a General Council, by which all addi- tions were prohibited, and by the fole au- thority of the Tope, notwithftanding his predeceffor had taken a proper method to prevent any alterations, by caufing the original to be engraven on Jilver plateSy and depofited in the Archives of Rome^ . During this conteft the Greeks abfolutely denied the proceffion from the Son, which however we ought to acknowledge as a certain truth, though the inferting it m the Creed, not only without the confe^it, but againft the proteftation of the Greek Church, was by no means juftifiablc : and therefore it is to be regarded no further than as an additional explicatio7i. Thus have we fhown that the Holy Ghojl is no ^lality, or Operation, but a proper Terfon, not created but truly T^ivine^ diftinguilli'd from the Father, and Son, tliough the fame God. The thn-d in or- der 25S ARTICLE VIIL der of the btejfed Trinity y as his Ejfenee was communicated by the Father^ and the Son^ and fb proceeding from both, and truly ) and properly the Spirit^ as of the' Father^ fo of the Son alio. Wc come now to declare his Office^ as He is xhi^Hoty Spirit y and termed lb, not only on the account of his original and ejfen- tial SanBity^ but as He is to us the Spirit of holme fsy (Rom. i. 4.) by whole parti- cular influence we are made holy. And this not in a low minifterial fun^ion^ but as he concurs with the Father^ and the Son in the work of our Salvation, by whom He was fent for this purpofe. God fo loved the world that he gave his only begotten Son^ that whofoever helieveth in him, fljould not perifb, but have everlajl- ing Itfe^ (John iii. 16.) Our Saviour s Of- fice ^ was to redeem us, and the Holy Ghoft is to purify us, that, through the Son we may have accefs by one fpirit unto the Father^ and that whatever holinefs and perfection is wanting in us, may be fiip- plied by him. And firft. He enlightens us with the knowledge oiGod^ either by the outward revelation of his will by the Trophets^ who fpake^ and wrote as they were moved by him, (2 Pet. i. 21.) and the Apoftles whom / believe in the Holy Ghoji, 2 3 9 whom he was to gttide into all truths (John xvi. 13.) or ih^ inward illumination by which we are difpofed to believe and embrace the Gofpel : fot it is given us in the behalf- of Chriji to believe on hiwy (Phil. i. 29.) and by grace we are faved through Faith^ and that not of our f elves ^, it is the gift of God. (Eph. ii. 8.) He leadeth us unto the encreafe^ ^perfection and obedience of faiths The fecond part of his Office is the re- generation and renovation of man^ in all the parts and factdties of his fotd. He changes his vuill which is perverfe, and his affeEiions which are depraved, and enclines them to G^/^, ^nd^goodnefs. According to his mercy he faved us^ by the waging of regeneration^ and renewing of the Holy Ghofty (Tit. iii. 5 .) For except a man be born again of water and of the Spirit^ he cannot eriter into the kingdom of Gody (John iii. 5.) But \wc are wajhedy but \^Q arefanEiifiedy butv^Q are jttfified^ in the name of the Lordjefus^ and by the Spi- rit of our God^ (i Cor. vi. 11.) Thirdly, He governs and ftrengthens us in the a^ual performance of our duty. We live and walk in the fpirit^ (Gal. V. 16, 25.) that we may not fulfil the lufi of the flejh. He worketh in us both to 240 ARTICLE VIIL to willy and to do of his good pleafure ; and we become the fons of God, being led by the fpirit of God, (Rom. viii. 14.) He, who is the Spirit oi grace ^ 2sA fnp- plication^ direds us in our prayers, and maketh inter cejjion for us, (ver. 26.) From which intercejfion He feems to have the name of another paraclete gi- ven him by our Saviour ^ (John xiv. 16.) Fourthly, it belongs to his Office to unite us to Chriftj as members of his body, for by one fpirit are we all baptized into one body, ( I Cor. xii. 13.) Hereby we know that he abideth in us^ by the fpirit which he hath given us^ (i John iii. 24.) Fifthly, He afTures us of our ^^d^/^i^;^. He creates in us a fenfe of God's paternal love^ and gives us an earnejl of our fu- ture inheritance. As ma?iy as are led by the fpirit of Gody they are the fons of God J (Rom. viii. 14.) We have re- ceived the fpirit of adoption^ whereby we cry J abba. Father y (ver. 15.) And the Spirit it felf beareth witnefs with our fpirit^ that we are the children of God^ (ver. 1 6.) Becaufe ye are fons God hath fent forth the fpirit of his Son into your heart Sy crying-, Abba, Father, (Gal. iv. 6.) And the love of God is fbed abroad in our heart s^ by the Holy Ghoft which is 3 given / believe in the Holy Ghojf. 1 4 1 pven unto us, (Rom. v. 5.) God hath fealed usy and given the earneji of the fpirit in our heart s^ (2 Cor. 1. 22.) We are fealed with that holy Spirit of pro- mife, which is the earfiefi of our inhe^ ritance, (Eph. i. 13, 14.) Sixthly, the fame Spirit by his office fanftifies, and fets apart minifters in the Church, to offer up the petitions of his peo- ple, to blefs in his name^ to preach the Gojpelj and adminifter the Sacraments which Chrifi hath inftituted, and perform every thing neceffary for the perfeBing of the faint Sy for the work of the mi- niftry^ for the edifying of the body of Chrifty (Eph. iv. 12.) And as th^ Holy Ghoji endued the Apoflles with power , he enjoined them to ordain others, whom he hach made overfeers in a regular fuccef fiouy to feed the Church of God, (Ads XX. 28.) Thus have we Ipoke of the na- ture of the Holy Ghoft, as He is the Spi- rit of God ; and his Office^ as He is the Holy Spirit, It is neceffary to believe this Article y firft becaufe it is an ejfential fart of the Creed ^ or Rule of Faith y and derived from the form oiBaptifm : As we are baptized in the name of the Father^ Sony and Holy Ghofi^ we muft profefs our Faith in theie three. And therefore the R fliortcft 242 ARTICLE VIIi; fliorteft confejjions of Faith always in- cluded this Article of the Holy Ghoji^ and feveral of them ended with it. Secondly, that hereby we may not only own his Emineiicy^ but alio defire his ex- cellent gifts and graces. That wc may feek to enjoy the commtmion of the Holy Ghoj% and be hrn of the Spirit, That we may earneftly pray for the fupply of the Spirit of Jefus Chrift : And truft in his word who hath encouraged us to con- clude, that if wx ^eing evil know how to give good gifts unto our children^ 7nuch more will our heavenly Father give the Holy Spirit to them that ask him^ (Luke xi. 1 3 .) / ; Thirdly, that we may comply with his- *isjill in owx fanllificat ion. That we may endeavour to clea?ife our felves from all filthinefs of the flejh.^ and fpirit^ per* fe£imgholinefsinthefearofQod, (2 Cor* vii. I /) That we may follow peace— ^ and kiolinefsj (Heb. xii. 14.) that confi- dering our lelves as the Temple of the Lord^ becaufc his Spirit dwelkth in us, we may behave our i'elves worthy of io great a gueji, and glorify him in our i^ody^ and our fpirit-, which are God's. That our hearts may be eftabli^ed tmhlameable in Holinefs before God even our Father j at the / believe in the Holy Ghofi. 243 the corning of our Lord Jefiis Chr'ift with all his faints, U Thef. iii. 13.) Fourthly, that we may be fupported in Our infirmities y comforted in difcourage-- mentSy and may abound in peace and in- \vard fatisfa^ion in all our mifery, and diftrels. That like the firft Difciples we may be filled "ojith joy^ and ^-juith the Holy Ghoft^ (Aclsxiii. 52.) Laftly, that a regular Miniflry may be continued, and conlcientiouily fubmitted to in the A^s of their Fun^ion^ fince it IS the Holy Ghoft^ \vho hath appointed them to bear rule over his electa and gi- ven them the charge of his Flock, It \vas his will, that his Apoftles Jhould or- dain Elders in every City^ and require that they fhould commit the fame things they had received to faithful Men, who fliould be able to teach others alfoy (2 Tim . ii. 2.) And now every Chrifiian will perceive, that he is freely, and refolvediy ro pro- lefs, that there is a particular and peculiar Spirit^ really and perfonally fubfiiling, who was not created, but is the one true, and eternal God: yet neither the Father,, nor the Son^ but the Spirit of both, and the third Terfon in the bleffed TrimtVy proceeding from the Father and the Soiu R 2 Who 244 ARTICLE IX. Who is not only perfeftly Holy in himfelf, but is the Canfe of all Holme fs in us : and this by revealing the Divine Will, infpi- ring the Apojiles^ and direfting them to provide for the edification of his Church by a perpetual Succeffion of Minifters therein. Who enlightens our Under- ftandings, reftifies our Wills and Affec- tions, renews our Natures, and unites us unto Chrift\ affures us of our Adopt ion ^ conducts our Aftions, affifts our Devotions, and by all ways and means landifies our Souls, and Bodies, that we may be ac- cepted of God, And will thus believe in the Holy Ghoft. ARTICLE IX. (ITommimiou of faints?. ^nr^ HE Article of the Churchy has been j[ differently placed in Ibme Creeds ; where it follows the Remijfion of SinSy and Life eternal , and is joined to them as the way or means by which they are to be obtained, being read, By the Holy Church. The word Catholick was annexed by the Greeks ^ and the latter Claufe of the The Holy Catholick Church. 245 the Communion of Saints w'as wholly added. In expounding it, we Ihall firlt confider, what the Church fignifics \ Secondly, we Ihall fliow how ft is Holy^ as the Apoflles affure us ^ and, Thirdly, how it is Oj- thotick^ as the Fathers have taught us : To be Holy and Catholick being only affe6iions^ or qualities of the Church. If we confider the Englifh word Churchy it means the houfe of the Lord^ and thence it is taken for the Teople afTeni- bling therein. The original Greek term ufed by the Apoftles fignifies a calling forth \ and in its common acceptation de- notes a congregation of Men. The Church has been Ibmetimes fup- pofed to comprehend the whole number of Angels^ and Men that worfliip the fame Cod ; and fometimes, the whole race of Mankind that have believed from the Foundation of the I For Id: but as Chrijl did not take upon him the nature of An- gels^ nor purchafe them by his bloody nor call them by his '■jvord^ and they are never mentioned in Scripture as partSy or mem- bers of his Churchy nor can be imagined to be built upon the foundation of the Tro- phetSy and Apoftles ; there feems no reafori why we ftiould reckon them to belong R 3 to 246 ARTICLE IX. to the Church. And (ince there is always a difference made between the difpenfa- tion of the Law^ and the Gofpel^ and our Bleffed Saviour fpoke of building himfelf a Churchy when the Synagogue was about to fall, and the Fathers have oppoied it as iinpverfal^ to the other which \nz% jin- gle ^ 2Sidip articular J and diftinguifhed be- tween it, and the Synagogue 3 a more re- ftrained notion of it ieems moll agreeable to Scripture, and Triith. For our Saviour^ when He firft mentions it, fpeaks of it as future^ and ftlll to be erefted. Thou art "Teter^ and tipoji this rock I will build my Church, (Mat. xvi. 18.) When St. Teter had converted three thoufand fouls by his preaching, they, together with the hun- dred and twenty T>ifciples, are called the Church, to which the Lord added — -^« daily fuch as fljould be faved, (Aftsii. 47.) The Church then coniifted of a certain number, of which fome were ApoftleSy fome ChrijVs former T>ifciples^ and others fuch as repented, and were baptized in the name of J e fits Chrift ; and continued in hearing the word^ receiving th^ facra- ments^ and joining in publick prayers ^ and it was encreafed by the admiffion of all that v/ould engage to perform the con- ditions that were prefcribed , and fo mul- titudes The Holy CathoUck Church. 247 fttudes both of men and women were incorporated into it. But this one Church was afterwards ne- ceffarily divided into feverai rirts, in the fame, or different places ; which are cal- led Churches in Scripture^ either as they were compofed of '^, private family., and Ibme others in the iieighbourhood^ who relbrted to the houfe, to join in T>rume Worjhip^ or a5 they were larger, but yet dillind congregations^ in populous citiesy and the adjacent countries 5 which were, notwithftanding, reputed as one., becaule they were under one fpiritual Governor ^ or Bifldop. And then the Believers in different realms., and provinces^ were looked upon as *xO many Churches. But even theie were acknowledged to be but one J in refpeft of the one fuprenie Gover- nor^ Jefus Chrifi, the Bijliop of our fouls. And lb the diftant, and diiperfed Churches^ are frequently upon this account, men^ tioned by the lingular name of the Church in the Holy Scriptures. This univerial Church is what v/e believe, which is cal- led in fome Creeds^ one Holy CathoUck Churchy to ihow the entire agreement of its members in Faiths and Love. Sometimes the word we tranllate Churchy is taken according to its common accep- R 4 taiion 24S A R T I G L E IX. tation in the Greek Language, for a con^ *vention only, without regard to Religion : fometimes for the co7igregation of Qcd's 'people under the Law : and ibmetimes for the place of'u:orf>j/p. But it is moft com- monly underftoodj g{ perfons profeffing the Chrijha7i Faith^ as we before ob- lerved. The Unity of the Church confifts firft in its having 07ie Head^ from whom Life is communicated by one Spirit'^ who is the Original^ and Foundation thereof: for other foundation can no man lay^ than that is laid, ^-^hich is Jefus Chrijly (i Cor. iii. 1 1 .) We are built upon the foun- dation of the Apoftles^ and Prophets^ Je- fus Chrift him [elf being the chief corner-^ jione\ 171 i^hom all the building fitly framed together^ groweth unto an holy Temple in the Lord., (Eph. ii. 20, 21.) Secondly, in its having one faith. One Lord one Faith, (Eph. iv. 5.) As the members thereof have received the lame doBrine which v/as delivered by the Apo- Jiles^ and profefs one common truth. Thirdly, in owning, and adminiftring the fame Sacraments, as there is one Faitky there is one Baptifmy (Eph. iv. 4,) and one fupper of the Lord. He hath command- ed that w^ Ihould eat all of this, and drinlQ The Holy Cathollck Church, 249 drink all of this ; and his Apoftle teaches, that we being many are one breads and one body\ for we are all partakers of that one breads (i Cor. x. 17.) and are known, and diftingiiifhed by the famey^;^^ and badges. Fourthly, in partaking of one hope. As ye are called in one hope of your cal- ling, (Eph. iv. 4.) The Eternal Lifey which God that cannot lyCy promifed be- fore the world began j (Tit. i. 2.) All Chrijlians have the fame expectation of an Heavenly reward. Fifthly, in mutual Charity, as they are of one mind^ and endeavour to keep the unity of the fpirit in the bond of peace j (Eph. iv. 3 .) As they manifell themlelves to be Chrijt's Difciples by their Love one to another, (Joh.xiii. 1$,) Sixthly, in the fame Governmcfit and *Difcipline. As Chriji is the heady and ^ajlorsy and Rulers are authorized by him, and fanftified by his Spirit^ to guide, and condud his people to everlajting Jal- nation. Thus have we explained the Church to be 2, Body of men profeffing ihtJ'aith of Chrift^ and gathered together in aB places for the worfoip of the fame God^ and united by the means above-mentioned. This t$o ARTICLE IX. This IS the objeft of our Faith in this Article, and we are obliged to own, that there is fuch 2^Ckurch in the world. We arje to believe the feveral truths contained in the Creed^ according to the nature of them : the things that are paft, as paft ^ things to come, as future ; and things ac- tually in being, as in being. The Clourch was conftituted when the Creed was com- pofed, and hath remained ever fince, and will ftill continue to the confummation of all things : we are therefore to profefs our belief thereof, as of a Society now fttb^ (ifting^ and perpatually to fubjift by the pov'er of God^ and that by an uninter- rupted fiicceffion, and increafe of its mem" bers to the end of the world. In its felf indeed, the Church can have no certainty of enduring throughout all ages. Many perfons have fallen from the Faith, and turned Apojiates ; and ib many particular Churches have been loft, and their candlefticks removed ; and it is poffi- ble in the nature of the thing, that the univerfal Church might be deftroyed ; but then wx have the fure promile of Chrifty that He will not permit his Church to be extinguilhed ; The gates of Hell foallnot prevail agat7ifl it, (Mat. xvi. 1 8.) And when He gave commiffion to his T^if- ciples The Holy Catholkk Church. 2 si ciples to gather fuch a Churchy He added> Lo I am with you alvvajy even unto the end of the world^ (Mat. xxviii. 20.) The City of the Lord of Hofts^ the City of our God., God ijuill ejiablifli it for ever^ (Pi: xlviii. 8.) Holmefs^ and Uni-verfality^ are the AjfeBions, or T roper ties of this Church. For the firft, we have the Authority of the Apoftles^ for the other, that of the Fa- thers. And firft, the Church is Holy in feveral tefpeds. Firft, in the Vocation of its members. God hath called us with an holy callings (2 Tim. i.9.) Secondly, in the Offices which are Holy. Thirdly, in the Members^ w^ho are under an indifpenfable obligation to lead an holy life. Let every one that naineth the name of Chrift depart from iniquity ^ ( 2 Tim. ii. 19.) Fourthly, as it was Gods intention, in chufmg them to be an holy people^ to im- part his Holinefs to them, and thereby to qualify them for the Fruition of himiclf : fince without Holinefs no man foall fee the Lor d^ (Heb. xii. 14.) But farther, we are taught, that Chrifl loved the Churchy and gave himfelf for it : that he might faniiify and cleanfe I it 2SZ ARTICLE IX: it "Jijith the ''iZ'afhmg of isjater^ by the vjord^ that he might pre fent it to himfelf a glorious Churchy not having fpot or *{£jrinkle^ or any fuch thing ; btit that it jlould he holy and without blemifhy (Eph. V. 25,26, 27.) An abfolate HoHnefs of the Church ieems to be here foretold, or at leaft of Ibmc part of this tmiverfalbodyy by which they ftiall differ from the reft ; for as the Church embraceth all that pro- fefs the Faith ^ there will undoubtedly be found amongft them many Hypocrites and profane perfons^ who either do not tndy believe, or will not Jincerely obey the CofpeL The Church in one notion com- prehends both good and bad men : for the Kingdo?n of Heaven is like a field^ m which Zkr^j" grow together with iliQwheaty (Mat. xiii. 30.) or a net which gathers of every kind^ (ver. 47.) or ^jloor^ in which the chaff is mixed with the corn^ ( Mat. iii. 1 2.) or a marriage-feaftj where all have not wedding-garment Sy (Mat. xxii. 1 1.') As Noah's Ark contained both clean^ and un- clean beafts^ fo doth this the righteous^ and the wicked'^ in this great houfe, there are not only veffels of gold ^ and of filver^ but alfo of wood^ ayid of earth y andfome to honour, and form to d^jljonoury (2 Tim* ii. 20.) Alany arc called into the Church, I but The Holy CathoUck Church. 255 but few are chofen ^ neverthdefs, in le- ipeft of the good, and holy perfons that are therein, though mixed with the un- believing, and ungodly, the Church may be pronounced Holy^ as Jertifalem was called the Holy City^ when it was gene- rally corrupted in wor^ip and manners. But then, luch unworthy members^ who die in their fins, having no internal co^n- wunion with their fellows^ or thcii Head^ are finally cut off from the Chtirch at their death; while they who comply with their Hea'venly Callings and are truly holy in heart, and life, Ihall remain united to the Church after death, fhall be juftified,and purified from all ftains, and become per- feftly holy in a glorified flate. Thus fliall Chrift prefent unto himfelf a glorious Church, holy, and without blemtfl) ; and yet it is ftill the fame Churchy which in different periods admits, or excludes the good, and bad ; confifts of thofe who are really holy, but not perfeBly fo, in this ftate of frailty ; and the fame perfons, freed from all blemifhes. Which Chtirch is Holy in its inftitutions^ and admini- firations^ and in its fincere members^ who are fanctified by x\\q fpirit in the preftnt w^orld, and will be compleat in HoUnefs and Happinefsy in the v, crid to come. The 254 ARTICLE IX, The other AjfeEiion of the Church is Catholicky which tho' not read in Scrij)-- turey nor antiently in the Creedy is yet affirmed by the FatherSy as agreeable to Scripture, The Epjlles of St. James^ SuTeter^ Si.JohUy and Si.Judey were entituled Catholick very early, becaufe they were written to the ChurcheSy dif- perfed in moft Countries, or to the whole Church upon the face of the Earth ; where- as St. P^^/Zdirefted bis to the Churches of particular Cities or Kingdoms. Catholick is ufually taken for general^ or univerfaly but it has not always the fame fignilica- tion, when it is applied to the Church \ fometimes, when it is fpoken of -x place y it means the common or pari^o Churchy as oppofed to Churches appropriated to Mo" Tiajteries, When it Hands for perfonSy it is frequently ufed to diftinguilh thofe who profefsthe true F ait hy and fubmit to the eillabli^edT)ifciplineS^om Hereticksy and Schifmaticks : as the Catholick Church in Smyrnay or Alexandria. And thefe particular Churches were called Catholick with a view to their conjunction^ and ^- greement with the original Church, built upon the ApoflleSy and TrophetSy to which they belonged as true and found Mem- bers. So that the jerm Catholick was in- troduced The Holy Catholkk Church, 255 iroduced for diftinftion lake, to denote the whole^ bccaule when the parts only were Ipoken of, they were called Churches. But befides, it exprefles the nature of the Churchy and how it is tiniverfal^ and that firft, as it admits all mankind into it, and is compoied of the people of every nation, and country. The Religion of the Jcji's was confined to one people. In Judah was God known : his name was great in IfraeL In Salem alfo was his tabernacle^ and his dwelling place in Zion^ (Pf. Ixxvi. 1,2.) He jhewed his word unto Jacobs his ftatutes^ and his judgments unto IfraeL He hath not dealt fo with any nation^ (Pf c^dvii. 1 9, 20.) Sacrifices could only be offered in the Temple by the fons oiLevi:^ and the Gentiles were prohibited from entring in- to its inwardEnclofure. But in the Chri- fiian Infiittition^ God promifed to give his fon the Heathen for his inheritance, and the uttermojl parts of the earth for his poffeffon^ (Pf. ii. 8.) The Lordjefus commanded his Apoftles., to go into ail the world-, and preach the Gofpel to every creature^ (Mark xvi. 15.) And that re^ pentance and roniffon of fins fhonld be preached in his name among all nations^ (Lukexxiv. 47.) It is the confefGon of the 2S6 ARTICLE IX; the Beajis^ and Elders to the Lamb\^ Thoti "uoaft Jlainy and haft redeemed us to God by thy bloody out of every kin- dredy and tongue^ and people^ and nation^ (Rev. V. 9.) And the Church is to ex- tend to all ages^ and generations of men, till time fhall be no more. Secondly, the Church is CathoUck^ as teaching all necefTary and faving truth. Thirdly, as requiring univerfal obedience from all conditions^ and degrees of men. Fourthly, as all grace^ necefTary for healing the fpiritual difeafes of the fotily and enabling us to go on to perfe^ion m virtue^ and godlinefs of livings arc dil- penfed therein. It is neceffary to believe the Holy Ca- tholick Churchy firll, becaufe it is the only way to eternal life. The Lord ad- ded daily to the Church fuch as p^ould be faved. It is as the Ark of Noah, in which the race of men was preferved from the deluge ; or the Habitations of the Ifrae-- liteSy whofe doors w ere Iprinkled with the blood of ih^ pajfover, that the deftroying -1^;^^^/ might not approach them; or the Houfe of Rahab^ in which her friends efcaped when Jericho was overthrown. They who do not belong to God's Churchy are Children of wrath ^ and therefore can have The Holy Catholick Church. 257 have no title to inherit his Heavenly Kingdom. Secondly, that we may take care, not to be call out of the Churchy nor incur the cenfures thereof, by Icandalous, and incorrigible wickednefs. Remembring the Authority with which the Lord endued his Churchy when He declared, whofe- foever fins ye remit y they are remitted unto themy and whofefoever fins ye re^ tain^ they are retained^ (John xx. 23.) That we may not exclude ourlelves wilfully by Afoftacy^ or Herejy^ or defer t the Com-- trmnion of the Churchy by an unrealbn* able Schifm, Ihirdly, we muft believe it to be Holy^ that we may not hope for happinefs there- in, without endeavouring to attain that holinefsj which was intended in the in^ fiitutiony and adminift rat ions of it 3 and improving the benefits ^nd privileges h^VQ- by conferred upon us, left our negle£i of them fhould make us liable to greater condemnation* Fourthly, w^e muft believe it to be Ca- tholick^ that we may more firmly unite ourfelves to it, being convinced, that if we arc not members thereof, we can be of no true Church. As it began from Jerufalem^ and hath been continued down S to 258 ARTICLE IX. to our days, we muft embrace that Faith ijvhicb 'Was once delivered to the Saints. New CkttrcJdcs^ are indeed no Churches at all. All Chriftians therefore, ought to de- clare, that Chrifi gathered a Church by his Apojlles ; which was afterwards migh- tily increafed, and will increafe unto the end of the world ; which is holy in re- {pe£i: of him who was the Author y its endy infiitutiony and adtninijlration \ which is really lb in refpcd; of its members at pre- fent, and will be perfc^ly fo hereafter : and this Church is not confined to one nationy but admits all mankind^ extends to all flaceSy and is to be propagated to all ageSy wherein all necelTary truth is taught, and universal obedience is enjoy n- ed, and all graces are difpenfed. And thus are they to believe the Holy Catho-^ lick Church. The Communion of Saints. T Hough this part of the Article^ is of later date than any of the reft. It IS not inferior in certainty and truth. We have this advantage from hence, we are better affared what was intended by it^ and fo fliall give no other fenfe there- of^ The Communmi of Saints. 259 of, than what was underftood when it was inlerted. Were we only to refleft upon the prac" ttce of the primitive Church., how they had all things cormnon., we fhould be apt to think the Commtmion (or commu- nication^ as the word may be taken) of Saints^ fignified their abundant Charity and Bounty. But, as that pra^ice was not of perpe-- tual obligation^ox long continuance 3 nei- ther did the cujlom or notion prevail, when the Communion of Saints was added to this Article : we ought rather to enquire, what the Fathers who inferted it, under- ftood by it, and on what Scriptures they founded their opinion. The Communion of Saints^ may be be- tween them, and others who differ from them in nature^ or between themlelves, as diftinct mperfon^ and condition. And^ in explaining it, we fhall coniider, Firft, who the Saints are ? •Secondly, with whom they have Com^ munion. l^hiidiy, in what this Communion con- fifts,. The word we tranflate Saints^ is ap- plicable to things as well 2is per Cons -^ but here it figniiies i//?/y ones., 01 holy perfonSy S 2 and 250 ARTICLE IX: and ought not to be interpreted of the SanC"^ tuary^ as tho' the Commrmton of Saints^ were a right of Communion in thofe things that belong to the worjhip of God. God himfelf, who is the fingular Holy one of Ifraely the Fountain^ and Author o{ SanEiity^ is not to be reckoned amongft the Saints^ though their communion with him is contained in this claufe. Nor are the Holy Angels the Saints here intend- ed, fince thefe have relation to the Holy Church of which they are Members^ and in which they are truly fanBified. They who are called from the common- condition of mankind^ and fet a- part for- the peculiar fervice of God^ are Holy by this relation. Thus the name of Saints was given, to thofe whom he felefted for his people of old, and with whom he eftablilhed his Covenant, though they are diftinguilhed from thofe to whom that name is appropriated under the Gofhely who by entring into the Church by Bap-' tifm, are Saints^ as being purified from' fin, feparated from the reft of the world^ and enjoying the means of Grace* But that they may be worthy of this^ Title^ it is necefTary, that the genuine effects of Grace Qiould be produced in them, and that they fhould be fan£tified in 'The Cominunton of Sa'mts. 261 in Chrifl Jefus^ by their F^ith in him, by whkli their hearts are pnr'ifiedy (Acts XV. 9.) and that they may be Holy t7iall manner of convcrfation, ( r Pet. i. 15.) that they may neither be barrerty nor unfruitful in the knoivledge of our Lord Jefus Chriji^ (2 Pet. i. S.) but may per^ fed: Holme fs in the fear of God. Thefe are the Saints who are the fubjcft of this Claufe, as it follows the Holy Ca- tholick Church, But then, as the Church has been Icttled for many ages, and many of the Saints therein are departed this life, we may further diftinguifh the Sai72ts on earthy from the Saints in Heaven^ who do not loft their Sanctity-, nor the Ho" noiir of this name, but improve it at their death. We come now, Secondly, to declare With whom the Saints have Commtinion, And that, Firft, with God the Father^ as Si. John teaches, Truly our fellow fhif (or commu-* nion) is with the Father^ ( i Ep. 1. 3 .) By their Faith^ ^nd Baj^tifnij they be- come the Friends, and Sons of Godf Thereby, are given unto us exceeding great-, arid precious promifes^ that by theje we may be partakers of the divine na-- pire^ (2 Pet, 1.4.) S 3 S^^ 162 A R T I C L E IX. Secondly, with God the Son^ as St. John adds, and iz'Hh his fon Jeftts Chriji. A- gain, He that abideth in the doUrtne of Chriilyhe hath both the Father and the Son-, (2 Ep ver. 9.) I in them^ faith our Lord of his 'Difc/fles^ (John xvii. 23 .) We have recei'Ved of his fulnefs^ (John i. 16.) They have the fel!owj]oip of Brethren^ and Co- heirs ; the Communion of Members with the Head^ and branches with the vine ; feeing God haih called them mito the felloiv-jhif. of his fon Jefus Chrifl our Lord, (i Cor. i 9.) Thirdly, they have Communion with the Holy Ghojt. St. ^aul exhorts to mu- tual Love upon this Suppofition, if there be any . fellozvfhip of the Spirit ^ and he prays, that the Fellowfhip of the Holy Ghoft might be with the Corinthians^ (2 Ep. xiii. 14.) God hath fent forth the fpirit of his fon into their hearts^ (Gal. iv. 6.) to fan&fy them. Chrifi^ and his Father abide i7i them by the Spirit which he gi'ueth them. They are the Temple of God. and the Spirit of God dwelleth in them, (i Cor. iii. 16.) Fourthly, they have Communion w^ith the Holy j^figels^ who 2ixc fent forth to mi" nifttr for them who ^oall be heirs of fahation^ (Heb. i. 14.) They rejoyce over The Communion of Saints. 263 over famers that repent^ (Liil :e xv. i o.) And fome of them are lairl to be the Au'^ gds of little ckildrenj (Mat. xviii. 10.) And therefore muft have a conitant rda^ tion to them. Fifthly, as the Saints have ccmmtmion with perfons of a different nature^ they have alio commimion with thoie of the fa7ne nature^ who differ from them with reference to their fanBity^ who are not truly Saints^ but Hypocrites and Sinners. And that in vutivard ordinances ; in Bap- tifnij the profelTion of Faith, the word oiGod, preaching, and receiving the L^^r^'x ftipper. But the Hypocrites do not r<7;«- rminicate with them in faving grace, nor in the Faith, that "worketh by Love, Nor do Saints communicate with the Ungodly in their T&j". They have no fellow ^np with the unfruitfiil works of darknefs^ (Eph. V. 1 1 .) Nor are partakers of other mens fins ^ (i Tim. v. 22.) Sixthly, the Saints have Communion amongft themfelves, who differ from each other only mperfon^ and condition. With thofe who are alive ; // we walk in the Light — we have fellow^ip one with an- other., (i John i. 7.) they enjoy the fame ordinance s., and claim the f^niQ promifes':, they arejoyned in Love 2,xidi Affettion.^ S 4 and !i64 ARTICLE IX. and keep the unity of the Spirit in the bond of peace. They are engrafted into the izmc ftock^ and receive life from the fame root. They hold the fame Head from which all the body^ by joynts^ and bands, having nouriflmient mimjired, and knit together^ encreafeth with the en- creafe of God^ (Col. ii. 19.) Laftly, with the Saints departed. While the Saints live together, as they have communion in Externals^ lb they have alfo a myftical co^nmunion^ by means of their Head^ which cannot be diffolved by Death, as the vifible Communion is, but is improved thereby. All that are in C/?r//?, whether living, or dead, are nourilhed, in refpeft of their Souls ^ by one ffiritual in- fluenccy and conjoyned by one common bond. Thus the Apoflle defcribes the Communion of fuch as haA^e embraced the Gofpel Te are come unto mount Sion^ arid unto the City of the Living God^ the Heavenly Jerufalem^ and to an in^ numerable company of Angels \ to the ge- neral affembly, and Church of the firfl- born^ which are written in Heaven i and to God the judge of all ^ and to the fpi- rits ofjuft men made perfeEi -, and ta Jefus the mediator of the new covenant^ (Heb, xii. 22, 23? 24,) We communicate with The Commtm'ion of Saints. 265 with the Saints in Heaven, in hope of the happinefs they enjoy, and in the Spirit of God given us as an earyieft and part there- of. And therefore ought to have a re- verential efteem for them, and fhould ftudy to imitate the virtues they excel- led in, while they Ibjourned upon earth. And it IS highly probable, that they pe- tition for, as well as defire our Salvation, But this can be no warrant for us to im- plore their interceffion. The doftrine of the communication of the jjrayers of the Church on Earthy to the Saints in ^z/r- gatorjy where fome vainly imagine they are detained for a legion ; or the commit- nication of the merits of the Saints in Heaven to the Church on Earth, are no- vel, and groundlels/'^/^;2J', without any countenance from Scripture, or Antiquity. It is neceffary to believe the Commu^ nion of Saint Sj firft, that we may tliere- by be excited to holinels of life. If vue fay that we have fellovujhip with him^ and walk in darknefsy we lye^ and do not the truth y (t Johni. 6.) Unlefs we ftrive to refembie God in fanBity^ and follow the example of his fervant's obedience^ we Ihall not be meet to be partakers of the inheritance of the Saints in Light ^ (Col. I. 12.) 1 Se- 266 ARTICLE IX. Secondly, that we may be poffefled with gratitude'^ and a fpirit of thankf- giving towards Gody for fuch great be- nefits. That we iliould be made parta- kers of the T>ivine nature^ and enrolled in ib glorious a Society oi Angels, and Archangels J Apofllesy Trophets^ Martyrs^ ConfeJforSj and Holy me??, and enjoy the privileges of the Church Militant on earth, and live in ftedfaft hope of being united to it in its Triumphant eftate in Heaven. Thirdly, that our hearts may be en- flamed with love to our Chrijiian Bre- thren while living-, and an high value for thofe who are deceafed^ and now with God, If the Alliance of bloody or a con- traded ajjinity, is a reafon for affe^lion^ nay, if likenels o[ fljape, 7mA features, of difpojitiony and manners, is apt to create good-will ; how much n. ore Ihouid our fpiritital relation endear us to each other ? And if good, and pious men deferve oqr utrnoii kindnefs on Earth, they may cer- tainly challenge refpe^ after they are dif folv'dy and withChrift, Fourthly, that our ads of Charity may- be directed, and increafed towards them. All men in general are entituled to our Charity^ as vue have opportunity "^ h\x\ The Communion of Saints, 267 we are more efpecially obliged to exercile it towards the Houjlwld of Faith : they who are fan ^/ fed by the Jp/r/t of God, will enlarge their bowels of ccmpafljon to thofe who are led by the fame fpirit -, that as they coniinunicate in fpritual bleffngs which are of ineftimable njaltte, they may freely admit them to partake in the good things that are umporal. And nov/ every one will underftand, and acknowledge this truth, that they who arc fanCiifed in the Church oiChriJl hy his fpir it ^ h2i\c fellowjhip with God, the Father y Son^ and Holy Ghofl^ who are preient with them, and dwell in them. That they alfo partake of the care, and kindnefs of the bleffed Angels : and that they not only live in Commu?iio?i with the Chtirch^ by enjoying the advantage of the wordy ^nd facrament.^'y but are intimate- ly joyned, and united to all true Saints as living members thereof; nor is that union deilroyed when they depart l^.cnce in the Faith^ and Fear of God. And will thus profefs that He believes The Com/nU" Tiion of Saints. AK^ 2<5S ARTICLE X. ARTICLE X. Cfjc 5ro^0itituef0 of ^in&. THIS Article hath been always in the Creed\ being a moft neccfTary part of our Chrijlian TrofeJJion. It fol- lowed the belief of the Holy Church for fbme ages, to fhow that remiffion ofjin^ was to be obtained in the Church. And as the Creed was to be ufed as a confeffion at Bapt'tfm^ wherein Faith in the Fa- ther^ Son., and Holy Ghofi^ in whole name men were baptized, was Iblemnly avowed. The forgivenefs of fins was main- tained as the confeqiience oiBaptifm^ and therefore in fome Creeds the Article was exprefled thus, I believe one Bap ifm for the forgivenefs of fins. So that in this relation, the fenle muft be, that forgivenefs of fins is io be ob- tained in the Church of Chrift. In ex-p plaining which, we Ihall fhow, FirPt, what remifiion of fins is, and in what it confifts. Secondly, how it is propounded in the Churchy and is to b^ procured by the members thereof. And The Forgivenefs of Sins. 260 And firft, to fhow what mnijjion of fins is, it will be neceflary to confider, the nature of/&, ihcgtiilt or obligation there- of, and what the loofing that obligation is. The nature oi fin will be beftunderftood from Scripture, where it is defined to be thetranfgreffion of the Law., (i John iii. 4.) For where no Law is^ there is no tranf- greffion., (Rom. iv. 1 5 .) The Law of God is the rule of men's actions., and every .deviation from that Law is fin. Every a^ion, word, or thought prohibited by the Lazv is fin., every omiffion oi duty re- quired by a pofitive command is fin : every evil habit conftitutes a man ^finner, ever> when he does not aEiually fin \ every cor- rupt inclination of the fotd., to negleft what God enjoyns, or do that which He forbids, whether it be owing to an acl of his own will, or another's, is fin ^ becaule repugnant to the Law of God. And e- very fuch fin caufes a guilt., or obligatioi} to puni^ment., proportionable to the of- fence. Laws in general fhould be attended wdth punijh7ne7its^ and rewards, the one propounded to the obfervation^ the other threatened to the breach of them. Though the ^Divine Laws v/erc not enforced by threats, or penal denunciations, they would tjo A R T I C L E X. would make the tranfgreflbrs of them liable to pmijhment. When the a6l of Jin is over, the gtiHt contracted thereby remains. A man, ftridly Ipeaking, is not an AdttltereVy but when he commits that Jin-, yet he is afterwards guilty of Adiil^ tery. Thus the Scripture affures us, that Sin lieth at the dooTy (Gen.iv. 7-) And our Blejfed Saviour declares concerning feveral offences, that they who commit them are reipedively in danger of (or ra- ther liable, and obnoxious to) Judgment^ the Council^ and eternal Condemnationy (Mat. V. 2 2. Mar. iii. 29.) They there- fore who tranfgrefs the Law^ are in e- quity obliged to fuffer due pinij\:menty and continue debtors to the vindi^ive jujlice of God, Fcrginjenefs of Sin Is an act of God towards the finner, the nature of which cannot fo well be concluded from they^- 7iification of the 'ooords by which it is expreffed, as from the further declara- tions of Scripture concerning it ; though where they import the releafe of a debty or Ibmething tending to the iame effect, as expiation-, reconciliation^ liftiiig up, ta- king away y pardon^ and indulgence y they have a great affinity to the forgivenefs of Jin, Now The Forgivenefs of Sins. 271 Now the Scriptures inform us, that in order to ihQ forgivenefs of owx fins^ fince without (bedding of blood is no remiffiony (Heb. ix. 22.) Chriji appeared to put a* vjay fin by the facrifice of himfelf (ver. 26.) and ojfered one facrifice for finsy (chap.x. 12.) Inwhomwe have redemp- tion through his blood, the forgivenefs offiyis^ (Eph.i. 7.) His blood was the blood of the nevD Tcftament vuhich was ftied for many for the remijjion of fins ^ (Mat. xxvi. 28.) He fubmitted to the ptmifljment due to fin to cxcufe us; He was our propitiation:, and by this means reconciled us to God^ who was offended by owx fins. His wrath, and indignation, were enllamed by the fall of man, and though he fo loved the v:orld as to give his only begotten fon^ yet it was as a Fa- ther who may love h^i children at the fame time that he is offended with them. Therefore he hatb reconciled us to him- felf by Jefus Chrift^ U Cor. v. 18.) ff'Vjen vue voere enemi^ VDe v^cre reco7:.c:!ed to God by the de.it h of his Son, (Rom. v- 10.) Making p.ace through the blood of his cro's^ by hivn to reconcile all things unto himfjf (Col t, 20.) And notwith- ftanding mr.n is faid to be reconciled to God, the meaning is not, that our enmity I againft zj-^ A R T I G L E X. againft God Is only taken away j but that- Cod who was before incenfed againft vfs is become gracious, and propitious, we are reconciled by being reftored to his favoui^. And it was highly rcafonable that God fhould be reconciled by the death of our Saviour^ becaufe He thereby made full fatisfa^lion to the divine Will and Jufiice, He gave his life a ranfom for manyy (Mat. xx. 28.) He laid down his life by way of compenfation. He bought us with a price, (i Cor. vi. 20.) Wc were not redeemed with corruptible things but with the precious blood ofChriJfy (iPet. i. 18,19.) The value of which was raifed according to his dignity^ as the heinoufnefs oi fin increafed by the dig-^ nity of the perfon againft whom it was committed. We are therefore to remem- ber that though G^^ forgave our fins^ yet he did not remit the price of our redemp- tion. Man being bound to obey the Law of God his Creator^ and Soveretg7i Lordj whenever he tranfgrefles it, contracts a guilt and becomes obnoxious to punifh^ menty which God hath a right to inflid. But Chri/t offered that which was more valuable than any puniflme?it man could have fuffered, by way of atonement ; and The Forgivenefs of Sins\ 273 and God accepted it in full fat is fa^ ion. So that man's obligation to eternal piini^i^ ment is taken off, and he is reftored to favour, and God is Faithfid and Jujt to forgive us our Sins^. We are fecondly to fhow, how remif- fion of fins is propounded in the Churchy and how it is to be procured by the mem- bers thereof. Remiffion of Sins was preached in Chrift's name, and in order thereunto men were to repent^ and enter into the Church by Baptifm. This is peculiar to the Go- fpely by which all that believe are jufti- fed from all things from which they could not be juflifiedby the law of Mofes^ (Ads xiii. 39.) Which as a law promifed life only upon perfect ^ and abfolute obe- dience. Some greater fins were attend- ed with an irreverfible Sentence of death, and that forgivenefs of lefs^ and ordinary fins,, which was obtained upon offering of Sacrifices^ had relation to the Go- fpel\ fuch atonements v^QXQ only efi^eBual through the blood of the Lamb fain from the foundation of the world t . The doc- trine of remiffion offim, was never clear- ly revealed, nor publickly preached to * I John i. 9. f Rev. xiii- 8 T all 274 ARTICLE X. ull Nations^ until the Lord Jefiis cam^' to fave his people from their fins ^". And as forgivenefs of fins is to be fought for in the Churchy it is conferred, in the Ordinance of Baptifim^ on all that duly qualify themfelves to receive it, up- on the performance of all things necefFary by the perfon who adminiftersi'i, St. Pe- ter exhorted the firft converts to repent mid be baptiz,ed — hi the name of Jefus Chrifi for the remiffwn of fins j (Afts ii. 38.) And Ajianias directed St. Paul to arife^ and be bapti^ed^ and '-ji.'afb a'-ji'ay his finSy (chap. xxii. 16.) And that Apo- file informs us, that Chrifi fanflifies and cleanfes his Churchy "isuith the in'afbing of "Ui'ater^ (Eph. v. 26.) And this with leipeft to fins before committed. But then as the Members of the Church are ftill fubjeft to fin^ in this ftate of frailty, they receivx remijfion thereof upon repen^ tance^ and are obliged to apply them- felves to the throne of grace^ by afts of fenite7ue^ and humble and earneft prayer. He that faith he hath no fin .^ in this in- firm, and corrupt nature., is a Lyar^ he deceives himlelf f, and falls into iniquity when he pretends to innocence. We muft * Mnr. i. 21. f I John i. S. I con- The Forgivenefs of Sins, 275 conftantly feck to be renewed and par- doned by mercy. And therefore the Church preaches^ and tenders forgivencfs, firfl in the laver of regeneration, and af- terwards in her abfolution^ upon tlie pro- feffion of hearty, and true repentance. It is necelfary to believe this Art tele y firft, that we may receive chrijiian con- foJation from fuch a perfiiafion. All have finned, and God hath concluded them wider Jin \ the confequence of which guilt mull have been a dreadful expefta- tion of everlafling 7nifery^ if rermjfton of fins had not been promifed to us : herein greater indulgeyice was fnowed to us, than the fallen Angels can have any prolpect of, who are referved in everlafling Chains under darknefs^ unto the judgment of the great day ^ : and for this reaibn, inftead of being abandoned to defpair^ we rejoice in the hopes of pardon and forgivenefs. Secondly, that we may make a due eflimation of Gods goodnefs^ and our own happinefs. There could be no mo- tive befides God's ejfential goodnefSy that could prevail with him to re leu e man from deftruction, w^hen he fell by fin» How gladly then fhould we magnify the "Divine Love which difpcnles with his • JuJe 6, 27^ A R T I C L E X. Lawy quits the obligation^ and does no longer impute fin to us ? How highly Ihould we prize our blejfed condition, that owitranfgrejjion is forgiven^ and omx fins are covered^? There is no found fo tranlporting as this, thy fins are forgiven thee: by which we are delivered from infernal flames^ and made capable oi Hea- ven, Thirdly, that thereby we may be en- flamed with the Love of God^ fince He hath cancelled fo vaft a debt^ when we could no way difcharge the obligation* Our Saviour in the parable of the T^eb^ tors^ (Luke vi. 4i>42.) juftly concluded, that their affedion to their Lord would bear a proportion to the fum that was relpeclively forgiven. And certainly, as God hath receded freely from his right of ptmijhment in compaffion to us, fuch immenfe kindnefs deferves all poffible re- turns of Gratitude and Love. Fourthly, that we may be convinced how much we owe to Chrift^ who hath procured this ineftimable benefit. Through this man is preached tmto us the for- givenefs offins^ (Afts xiii. 3 8.) He was the furety by whom we were releafed, He made fatisfa£tion in our (lead, and ■* Pf. xxxii. I. bought The Forgtvenefs of Sins. 277 bought us with -d, price. We ought there- fore to look upon ourfelves as his pro- perty. We ought io glorify God in our bodies and our fpirits ^-jvhich are God's^ and dedicate ourfelves entirely to Chriji's fervice. Laftly, that we may confider, that forgivenefs of fins was wrought by the blood of Chrifty and was ratified, and confirmed to us by a covenant y and may thereupon be incited to perform the con- ditions neceffary on our part, and engage in repentance for the remiffion of fins. Every one therefore will with certain- ty^ and great comfort profefs this truth y that it pleafed God^ upon man's j&, and tranfgreffon of his Law^ by which he became guilty y and liable to fuffer eter- nal death^ to fend his fon to exempt us from the penalty we had incurred, and to ranfom us by his blood. That our Lord made ///// fatisf action for us, and became our propitiation^ and reconciled us to his Heavenly Father. That He appointed the Sacrament oi Baptijm in his Church for remiffion at firft, and re- pentance for the means of obtaining par- don for all following trefpaffes ; and will thus believe The Forgivenefs of Sins. T 3 AR. :7S A R T I G L E; XI. I II ttmmmmamsmmmammmmimmmaammammaBmBmmmmiammmmmmmmmmmmmimmm ARTICLE XL C!)c ftcAuacctiou of tl^t 25oD}n IN the antient Creeds this Article is expreffcd by the refiirre^tion of the Jiejhy for which our Church ules the word Body, But there is no collujion intended, nor do we underftand thereby a celefiial oi fprntualbody^ but ih\sj{efldly fubftance^ which is united to the foul in our mortal fate : for in the office of Baptifen^ the Godfathers are required in the name of tlie Childj to profefs their belief of the refurreEiion of the fle^. We have already Hated the proper notion of a RefirreBion with relpeft to that of our Saviour : 4nd Ihall now con- fider, What is the Refurrecfion to come. Who they are which fhall be raifed. How we are alTured they fhall rife j and In what manner all fhall be performed. The Refnrreclion of the reft of Man- kind will be different from that of our Saviour in fome Particulars which may ieera to make it more difficult, and fo more obftrucl the belief of it, Becaufe his The Refnneciion of the Body. 279 ■feis body was only dcpofited in the Se- fiilchre^ and did not fee corruption. But the fouls arc not only leparated from the bodies of others, but the bodies are turned into dufi^ and mixed, and confounded with other earth. And yet fuch bodies.^ however corrupted, or dilperfed in dillant parts, how long foever dead ; fhall be gathered together, and united to their fouls. And this we fhall eftablifh, by Ihewing, 1 . l%at fuch a RefurreEiion is not im- fejfible in its felf 2 . That it is highly probable upon ge- neral conf derations. 3. That it is infallibly certain upon Chriftian principles. If it is not i7npof[ibley no man cxw ab- folutely deny it. If it is highly probable upon 7iatural, and moral grounds.^ we may realbnaby expeci it ; and if it is cer- tain upon Fyv angelical principles., every Chriftian muft firmly beliei'e it. The Vhilofophers looked upon a Re- furreBion as a thing impofTible, becaule they could not perceive any aEiion., or operation in the courfe of nature.^ which did, or could produce fuch an effeB. But on this fubjccl, we are not to exa- mine the \i;orks of nature only: but to T 4 draw 280 A R T I G L E XL draw our conclufion from the power of God. And if we judge of things pof- iible and inipolTible by this ftandard^ we cannot think it jmpojjible the dead fhould rife. For fuch impoflibility muft be referred either to the agent., or the fubjeEi upon which his power is exercifed. It muft either be too hard for Almighty IVifdom and Tower J or the foul mull: be fo far fepa- rated by death., and the body muft be fo changed., and its parts fo much dif folved^ and altered in their nature., as to be utterly incapable of being united again, as they were before. It cannot be too hard for God., becaufe he comprehends in his infinite under- flanding., all the Ions of men, that have lived from the foundation or ftiall live to the diffolution of the world. He knoweth whereof they are made. He fees from what duft they came., and to what they fiiall return. He that made us, difcerns each particle., and atom that belongs to us. My fubftance was not hid from thee when I was made in fe^ cret^ and curioufly wrought in the lowefi farts of the earth. Thine eyes did fee my fubftance yet being unperfeBy and in thy book all my members were writ^ ten^ The RefurreBion of the Body. 281 ten^ which in continuance "were fajhion- edj when as yet there was none of them. (Pf. cxxxix. 15,16.) In hi?n we live, and move and have our beings (Afts xvii. 28.) And the very hairs of our head are numbred * in his account. He obferves the gradual progrefs of our generation and growth^ and takes notice of our dijfolution and decay: his knowledge enters m\,o graves and tombs ^ and all other repofitories. He is apprized what duft conftitutes each body^ and what body belongs to each fotd ^ he underftands the method of gathering, dilpofing, and joining the fcattered ruins of the Human Fabric in their ancient form. So that it is not impoffible to him through deficiency of kno-ju ledge. His power alio is unlimited. He can- not be refifted. Every part of matter muft be applied as he ordains, and there- fore the Refurre^ion cannot be impoffible in reference to God. Neither can it be fo in relped of the fubje5i^ unlels it were a contradi^ion that the body fliould be raifed: it is rather a rational pofjibility^ that manj who w^as once dttfl., becoming dttftj fliould become man again. For he is not loft to God. As * Mat.x. 30. Luke xii.;. every 2tz ARTICLE XL every creature was made out of nothing by him, it cannot be reduced to nothing without his determination^ and the parts of the body may as well become the parts of the fame body again, as of any other, which we daily find they do \ thjsy are within God's hwjiyledge and po^-juer^ and may be reunited when he pleales. Om-r nipotence alone could mould an human Body out of dufty and breath into it the breath of life \ : and the fame Attri- bute can make it return aeain to bones and fiefk. He, who formed man when he w^as not, can as eafily faf\:io7i him again, N\ hen he has once been. Secondly, the refurreciion is not only poffibky but highly probabley upon gene^ ral confiderations. If we confidcr the parts of which man confifls, we cannot think the prefent life bears any propor- lion to tlicm. The foul is immaterial and immortal ; the body is its companion ; yet human Life at belt is very fhort, and many ignobler creatures continue longer in their prefent being, and outlive the fans of men. Can we imagine that their irrational, and mortal fouls fhould be provided with bodies of luch duratioyiy -liid that our fpirits fnould be joined io •^ Gen. 11. 7. The RefuneBion of the Body. 285 jle^j ^o loon tending to corruption^ and d'lffolntion'^ iinlels they were to refnme it again: whereas the other continue a longer fealbn, becaule they are to live but once^ and are never to be reftored to the lame fubjiftence. Again, as free Agents we are capable of dcing good and evil\ and in confe- quence thereof of being re-ujarded^ or funifhed. The Angels who fell being fpirits could not die, and they who con- tinue in xhdx Jiation^ need noreftirreciiony fince both are punifhed, or rewarded with- out dying. The Creatures below us want freedom of -x'///, and cannot act any thing xnoxdlly good^ or evil^ and therefore, when they die, continue for ever in the ftate of deaths there being no realbn why they fhould rife again. But as man is capa- ble of reiL'ard^ or p7inijhment^ and yet through the frailty of his nature doth not always, or in a proportionable degree receive them in the prefent life^ it feems expedient that they fhould be diftributed in the "uvorldto come^ and that he Ihould be raifed up again for this pnrpole ; and that the foul alone fliould not be doomed to llifFer or be placed in happinefs, for what it hath done in conjunftion with the body s becaule the Laws of God refpecl the 284 ARTICLE XL the bodjy as well as \k\^ fotil^ and the foul is intiiienced by the bod)/^ and can nei- ther do, nor fuffer any thing without it in this life. It is therefore highly proba- ble, that there fhould be a refkrre6fion X)f the ft^fhy that every one may receive the things done in his body^ according to that he hath done^ whether it be good or bad, (2 Cor. v. 10.) Befides, the natural courfe of variation of day,, and night,, fummer^ and winter ^ the changes in vegetatioUy and the cor- ruption oi grain,, and feeds y in order to the production o{ plants,, herbs,, and flow- ers, bears fuch a refemblance to a refur- reEiion:, that it would lead one to con- clude that man,, for whom thefe things are repaired, and revived, ftiould be re- Jiored to himfelf But to pafs from poffibility,, and likeli- hood^ to afftirance and certainty. As we conclude from the power of God that he can,, fo we muft acknowledge from what he hath revealed that he will raife the dead. The Jews have infilled upon le- veral places of the O/^T"^^;;^^;'//' to prove the RefiirreEiion,, which do but weakly infer it, and yet will not difcern it to be meant in that exprefs paflage of Job. I know that my redeemer liveth^ and that he TPje RefurreEiion of the Body, z%$ he fhalljland at the latter day upon the earth. And though after my skin inarms deftroy this body, yet iyi my flefh fhall I fee God. (Job xix. 25, 26.) This cannot be intended of a reftoration to temporal felicity ^ for he ufliers in thefe words with a Iblemn prophetic "uvijh^ that they "were now written, that they were printed in a book : that they were graven with an iron pen^ and lead^ in the rock for ever ; (ver. 23, 24.) to remain as -^lajitng record of his hopes m futurity^ which he had no occafion to be ibllicitous about, if he only expeded an alteration of his cir- ciimflaiiceSy and the enjoyment of his for- mer bleffings in a little time. "iW.^ friends urged that he was -xfinner^ and therefore concluded that he fliould never rife again. To remove which objedion, he mentions his Redeemer on whom he placed his re- liance. And he fpeaks of this opinion as what he entertained in common with thofe who believe in God\ I alfo know, 'Tis plain that he meant Chrift by his Re^ deemer^ whom he reprelents as ftanding ifpon the earth at the Latter day^ as his judge^ and whofe incarnation he refers to, when he declares he fliall fee God in his flepo. And thele realbns will lliow ihat the rejurreition of the body^ and not barely 286 ARTICLE XL barely a ftate oi future happinefs with- out it, was what he was confident of ob- taining ; though the y^-x'j will not allow the promiied MeJJias to be here foretold, and coniequently do not infift on this text as a proof of the refarreBion^ though they believe it is declared by T)antely in thefe Words, And many of them thatfeep in the duft of the earth ^alla'UJake, fome to everlajiing lifey and fo?ne to fhame and everlafting contempt. (Dan. xii. 2.) The Ne'Ji:TeJiament ;<^'\\Qxdn Chrift calls himfelf the refnrreciion and the life ^, will convince us that this Truth was to be deduced from the Law^ for from tlience he confuted the S adduces who de- nied it, (telling them that they erred, not kno-'Sjing the fcriptures nor the po'juer of God) from Gods calling himfelf the God of Abrahamy Ifaac^ and Jacob, w^hich demonftrated that he had a blejfmg and reivard in ftore for them. Several '/^'^'^ draw the lame argument from another fcripture^ where God lays he was not hwujn to thole patriarchs by his na7?ie Jehovah., and yet ejlablipjed his cove- nant "UJith theyn^ to give (not their Sons but) them the land of Canaan., (Exod. vi. 3, 4.} which they wxre to live again to * John xi. ij. inherit. The RefurreEiion of the Body. 2S7 inherit, St. Taul appealed to the "PhA" rifees coneerning the injuftice of his being called in que jl ion, of the hope and re far - region of the dead, (Aclsxxiii. 6.) And maintained before Felix , that i\\Qy found no evil-doing iyi him -iz'hile he flood be- fore theCouncilj except for this one voice that he cried ftanding among thern^ touch- ing the re furred ion of the dead^ 1 ayn called in queflion by you this day^ (Ads xxiv. 2O5 21.) As our Saviour confirmed this truth to the Jevjs, ib he taught it by his Apoftles to the Geritiles. And the more to eftablir.i us therein, we may find ieveral inftances oi perfons raiied from the dead, both under the old^ and new Teflament : As the V/idow of Sarepta's Child, (i Kings xvii.^ The Ion of the Shuna^nite^ ( 2 Kings iv.) Ihe dead man who was let down into Elijlim's tomb, (2 Kings xiii. 2 1 .) Jairuss daughter ironi the bed., (Mark v. 42.) '^pAi\\q young mayi oi Nain from the bier., (Lukevii. 14, 15.) and Lazarus irom the to?nb., (J^hn xi. 44.) Among the Gentiles there are Ibme ex- amples of men that revived after death. But further, onr Lord himfelf rofe from the dead; and as 5r. Taul argues, if Chrijt be preached that he rofe from the deady 288 A R T I G L E XL dead, how fay fome among you that there is no reftirreBion of the dead? (i Cor. XV. 12.) Chrifls re fur region not only- proved the poffbility of a refurre^ioriy but was a fufScient foundation for our be- lief of a general refurreEiion. Becatife God hath appointed a day in the ^-juhich he will judge the world in right eottfnefsy by that man whom he hath ordained-^ whereof he hath given ajftirance unto all meny in that he hath raifed him from the dead^ (Ads xvii. 31.) In Chrifi fliall all be 7nade alive ^ (i Cor. x v. 22.) We may confider the fiture reftirrec- tionj firft in general, as all men Ihall rife ; fecondly, in the refurre£lion of the eleli in particular. Firft, He rofe that he might rule over all both dead^ and living. And for this purpofe he will reftore the dead to life. He is to deftroy the laft enemy death by a general reftirreElion. In that he was dead and is alive^ he hath the keys of Hell and of T>eath, (Rev.i. 18.) He rofe that He might be the judge of ally and therefore all fhall rife that they may he judged. But fecondl)^, the refurreEiion of the Ele5f^ is more efpecially to be inferred from Chrift's refurre^ion^ as they are mem- The Refurre£fion of the Body. 289 members of his body^ as he h the firjl* fruits of them that jlepty by whom they are fandified, and accepted. If the fpi- rit of him that raifed up Jefus from the dead^ dwell in you i he that raifed up Chrift from the dead^ jhall alfo quicken your mortal bodies^ by his fpirit that dwelleth in you. (Rom.viii. ii.) The refiirrettion requires that the fame foul Ihould be reunited to th^ fame body. Our Saviour has affured us that the foul is not fubjeft to mortality*. If the fame foul were not to inform the body^ the per- Ibn would be, not a revived^ but another and a new man. It would be a pro» du£lion of that which had never been, not a fecond life. The bodies alfo are diftinguiftied from the bodies of all other creatures.^ and of all other mtn*^ and therefore it is neceffary, every y2?/^/fliould have its own body. The fame fef\^ which was feparated muft he united ^ the ta^ bernacle which was dijfolved muft be reared again ; the temple which was de^^ fir of d muft be rebuilt. In my flejljy fays Joby fhall I fee Gody not in a body only, but in his own proper body. He that raifed up Chriji from the dead fliall quicken oviX mortal bodies., (Rom. viii. 1 1.) it is this corruptible which mufi put on jLiukexii.4. U incor* 2po ARTICLE XL hicorruption^ it is this mortal which muft pit on immortality y ([ Cor. xv. 53.) The very name of RefurreEtion in- cludes as much. For nothing but the body falleth^ and therefore nothing but that can be laid to rife again. Nothing but the body dies^ and therefore nothing but that can reuive. A man dieth only with reference to his ownjlefh^ and there- fore can rife with refpect to no otker fle(b but his own. Further, this appears from the places whence the dead are to arife ; from the * dtiji^ from the t fea^ and the || grave. Wherever the bodies remain after Death ; whence the fame bodies are to be delivered up. The Judgment that follows the Re- furreBion Hill more inconteftably proves our Pofition. Men are therein to receive the things done in the body^ (2 Cor. v. i o.) Now it agrees not with the nature of a jtifi retribution^ that a man fliould receive in one body the things done in another. God will deftroy both the body and foul of the wicked in Hell : and they who glorify him in their body, and their fpirit^ fliall themfelves be glorified in their body * Dan.xii. 2. f Rev. XX. 15. if Joha V. 28. and The RefnrreBion of the Body. 29 r and fp'irit. The Apojlle teaches us to conclude in the paflTage above cited, that if the fpirit of him that raifed up Jeftis from the dead dzv ell in us, he which raifed up Chrift from the dead fjall alfo quicken bur mortal bodies. Again, the bodies of thofc ^vho were tranjlated into Heaven, and thofe who ftiali be found alive at Chrijl's coming, are and will be the fame they had on Earthy and are only to be changed, that is fpiri- tualized, and glorified j and it would be unaccountable if thefe fhould have the fame bodies ^ and thofe which are fum- moned from the grave fliould have others. This would make a great inequality a- mongft the Saints in blifs. To conclude, in the Script tire- examples of a RefurreBiony the perlbns that rofe had the fame bodies. At our Saviour s death the graves were opened, and many bodies of Saints which fept arofe, and came out of the graves y (Mat. xxvii. 5 2 , 53.) the fame no doubt that lay there. Chrift raifed himfelf with xhtfame body. Behold my hands and my feet, that it is Imyfelf, (Luke xxiv. 3 9.) And He fhall alio change our vile body, that it may be fafljioned like unto his glorious body, (Phil. iii 2 1 .) But this alteration fhall not be of U 2 their 292 ARTICLE XI. their naturCy but of their condition \ not of ihtix fuhfiancey but their qualities. We come now to ftate the Latitude of the RefiirreEiion^ to whom it belongs. Oar Saviour proved the Reftirre^ion of God's people only, from the Law., and Job mentions none but himfelf^ and his Redeemer., lb that we can only infer from him that believers ftiall rile. T>aniel in- deed, when he fpeaks of many that fliall avjakey informs us that fome of them fliall be rewarded., and others punifhedj and yet feveral of the Jews maintain the re-- fiirreEiion of \htjiift alone : but we learn from the Gofpel, that both juft^ and un- juji fliall arile, and not fome only of each, but all of them univerfally. Many of the Jews in St. Tattl's time believed this, as he bears them witnefs before Felix. 1 have hope towards God, which they themfelves alfo allow., that there fjall be a refiirrettion of the dead., both of the jujt ayid tmjufl., (Afts xxiv. i$.) there h^refarreBionof life, and of damnation y ( John V. 29.) There is a Kingdom of Hea- ven prepared for the juJl to inherit, and everlafting fire, into which the wicked mull depart. In Chrijl ^allall be made alive, (i Cor. xv. 22.) The Hour is comings in the which all that are in the graven The RefurreEtlon of the Body. 2 9 J graves fhall hear his voice^ and Jhall come forth^ they that have done goody unto the refurre^ion of life\ ayid they that have done evil unto the refurre^ion of damnation^ (John v. 28, 29.) Before him foall be gathered all nations^ (Mat. xx7. 32.) JVe fhallalljiand before t he Judgment- feat of Chrift^ (Rom xiv. i o. 2 Cor. v. i o.) therefore all mankind wmwizxhlly mull arife from the dead. And this refiirreElion is future^ and not paft already *, as Ibme contended in the Apoftles time. It is the refnrretlion^ at the t latter^ or % lafl-day. Chrift is to raife tip again ^ all that the Father gives him at the lafi day^ ( John vi. 40.) the harveft is the end of the '-^orld. The dead are to be awaked at the laft trumps (i Cor. XV. 52.) All that are in the graves jhall then hear his voice^ when he comes to Judgment, Having thus fhown that God hath re- vealed that there fliall be a refurreclio7ty and that of the body^ which fhall be the fame that died, and that it is not pajl but to come hereafter -^ let us conlider the neceflity of believing this dodrinc, and that firft, that we may glorify God's infinite votfdom in diftindly knoiz'ing^ and fomprehendi?ig all the individual parts ^ a Tim, ii. i8, f Job xix. if. ^. John xi, 24. ~ '' ' y 3 ■ oi' 294 A R T I C L E XL of human bodies ; and his poisaer in joyn- ing and incorporating them again into one flejh : his Jujiice in ptmijhing the dif-- obedient^ and reijuarding his fervants : his /-y/dT^/ in proinijing 3. future life-, after we had incurred the fentence of death. Secondly, that we may acknowledge the great and powerful work of our re^ demption^ by which Chrift became the refurren^ion^ and the life, and hath abo- lijljed death ^ and h%th brought life and immortality to light, (2 Tim. i. 10.) and may afcribe thanks to God who giveth us the victory through our Lord J e fits Chrift^ (i Cor. XV. 57-) Thirdly, that we may h^ fir engt bene d againft the fear of death ourfelves, and comforted upon the death of others. The fentence of T^eath w^ould affright and amaze us, did we not look forward to the repealing o{ it in the rejurreciwn^ but thereupon we chearfaliy rtjign our lives in Faith, and forbear to >orro:v as others ^ivhich have no hope, (i Theif. iv. 13.) Fourthly, that we may be deterred from fin, and encouraged m goodnefs^ ^ndfup- ported in affj^hons. When we are per- iiiaded we Ihail live again^ and be judged^ we (hall be Jifraid to commit wickednefs, v/e fha,!l llrive to purify the body^ when WQ The Re fur region of the Body, 295 we are convinced that it muft firft be the Temple of the Holy Gkoft^ before it can be raifed to a ftate of glory ; and with St. Tallin hav'nig hope towards God — • that there fl)all be a refurreH'ion of the dead^ both of the jiifly and nnjuft ; we fljall exercife ourfelves herein to have always a c on f device -void of offence to- ward Gody and toward men^ (Acts xxiv. 15, 16.) This will animate us to perfe- vere in our duty without fainting, or re- lud:ance. This will carr^^ us through dif- ficulties, and dangers, and lighten all cala- mity and diilrefs. We Ihall always abound in the work of the Lord^ for as much as we know that our labour is jiot in vain in the Lord, (i Cor. xv. 58.) Hence every one muft acknowledge, that God hath determined that ail men Ihall rife from death. That as the fouls feparated from the bodies live with him, the bodies that are dijfolved into dufl^ fhall be colleBed, and reunited to their fouls^ and the fd?ne flejh fhall be revived'^ iht fame bodies which, fell fhall rife'^ and that this tmiverfalRefurre^ion of all man- kind, both ju ft ^ndtmjuji^ Ihall be effed- ed at the lajt day^ when the trmnp (hall found : and muft confeis that He believes the Refurre^ion of the body. U 4 ARTICLE 296 ARTICLE XII. ARTICLE XII. 2tnD t\)t life ^btdaftmg; THIS Article is found in many an' tient Creeds^ though not in all ; and is joined in ibme with that which goes belbre it. The reftirreEiion of the body unto everlafting life. It reprefents the fiate of man after the reftirre^iion-, the jufl fhall rife to everlafting happinefs^ and the tmjuft to everlafting punt fliment. For though everlafting life is ufed in the Scriptures, for the condition of reward in Heaven^ as the refurre^ion of the dead is for a bleffed refurreStion^ in con- formity to that of Chrift i yet it may fig- nify alfo in general the condition of the righteous^ and the wicked^ and compre- hend \h^ perpetual fujfering of the wicked^ as well as i\\Q enjoyment of the righteous :^ and is frequently taken in this fenfe by the Fathers. None fhall ever die after the refurrec- lion : the union of foul and l^ody fhall not eeafe again^ but ihall continue to Eter^ Tiity. They And the Life Everlafting, z9? They who die in their (ins Ihall arife to judgment^ and condemnation ; and that they may undergo their delerved puniflj- ment^ we are aflured from Scripture, that neither thdx perfonsy nor pains Ihall know any end. The one fliall not be annihi^ lated^ nor the other eafed or withdrawn. Thefentence will be, depart from me^ ye curfedy into everlafting fire^ (Mat. xxv.4 1 .) Though the Scriptures Ipeak of their de^ ftruEiionj thcirperifbing and dyings they ex- plain the meaning to be their fuffering eX" treme torment s^ not their being reduced to nothing : for other places declare they fliall endure never-dying pains. Thefe fhallgo away into everlafting punipjment^ but the righteous into life eternal^ (Mat. xxv. 46.) If the ptmifhment be everlafting^ they on whom it is inflicted mufl: everlaftingly fub- ftft. And life eternal may as well be fuppofed to conclude^ as the everlafting punifliment delivered in the lame exprel- lion in the original. We grant that Ibme things of but a limited duration are called eternal 5 but "'tis otherwife with thefe punifhments, which are delcribed as abfolutely ^o, 'Tisan unquenchable fire ^ (Mat. iii. 12.) afire that mver fhall be quenched. Where their r^orm dieth not^ and the fire is not quench- 29S ARTICLE XIL edy (jMar. ix. 4 5 , 46.) The fmoke of their torment afcendeth tip for ever and every (Rev- xiv. II.) They fliall be tormented day and night for ever and ever^ (chap. XX. 10.) 'Tis not only an eternal ejfeli^ as total deflniciion might be conceived to be, but a never-ceafing efficiency, a conftant torture. And St. Joh7i explains the fecond death, not to be a peri^ingy but fuch enduringo^ torment. The fear- ful^ and unbelieving^ &c. ^all have their part in the lake which burneth "with fire and brim ft one : which is the fecond death ^ (Rev. xxi. 8.) So that their being obnoxi- ous to a fecond death^ cannot prove that they are to be entirely confumed^ but is only a different term to exprefs their eter- nal mifery y and deftrucfion^ ox perifhing^ do not infer their lofs of beings but ac- cording to the common forms of Ipeak- ing, are confiftent with their continuance in miiery, and denote their excefliv^e, and intolerable anguijh : and thus St. ?^^/// in- forms us, they floall be punijloed with e- verlafting dejlruEtion^ from the prefence of the Lord^ and from the glory of his power ^ (2 ThelT i. 9.) And the juf ice oiGod will perpetually infliti thele punishments y they mufl: ut- terly delpair of any change in their con^ dition. And the Life Ever loft tng. 299 dirion. The mediatory Kingdom oiChrifi will be delivered ttpj and they muft be excluded from falvation for ever. Their pmijhment will be proportionable to their demerits* They fhall be caft out from the prelence, and enjoyment of GW, they fliall lament their rejettioyi without glimple of hope^ or profped of remedy ^ .and fliall be tormented with t\\Q pain o^ fenfc'^ and the vjrath of GW fliall abide on them for ever. Everlafting life with reference to the jufi doth not only fignify duration^ but together with that the enjoyment of what God hath promifedy Chrijt hath ptir cha- fed^ and is prepared for them in the world to come. Indeed, a man may be faid to have eternal life upon earth, as he ispre^ pared for it, and ordained to it by Faith and Obedience. He that heareth my inwrdy and believeth on him that fent me^ hath everlafting life^ and fiall not come into condemnation ; but is pajfed from death unto life^ (John v. 24.) and immediately after death, is admitted to the blelTednefs oi eternal life in part, and in refpecl of his foul: but the full and per- fe<3: life eternal^ will commence after the refurre^ion^ and the fentence of Chrifi's abfoliition. Life >oo ARTICLE XIL Life feems to imply happinefs^ and therefore to live is frequently underftood to be happy. And this life of the juft is not only a bare natural exiftence^ but a fpiritual life in //;^/^» with G^^; and the happinefs thereof may be confidered, Firft in refpeft of the glorious tranf^ formation of the body. It is fawn in corruption^ it is raifed in incorruption : it is fo'sZ'n in dtjhonour,, it is raifed in glory : it isfo^mji in weaknefs, it is raifed in poivcr : it is fown a natural body^ it is ratfed a fpiritual body,, (i Cor. xv. 42, 43, 44.) This will be brought to pafs by Chrift,^ "oi'ho fijall change our vile body^ that it may be fafhioned like unto his glo- rious body,, according to the working v^jhereby he is able even to fubdue all things unto himfelf (PhiL iii. 21.) Secondly in the perfection of the fouly In all its faculties. In the utmoft improve- ment of the underfianding. Now we fee through a glafs darkly, but then face to face : now I know in part ; but then fljall I know even as alfo I am known,, (i Cor. xiii. 12.) We foall fee God as he is,, (i John iii. 2 .) The Will fhall be freed from all propenfity to fin, and conformed to the will of God, It Ihall be determined ro holinels j it fhall chufe^ and embrace the ^And the Life Ever lofting. 30 f the greateft goody and the affeftions ftiall be placed upon it, and fhall reft latisfied with ablblute complacency in the full en- joyment of it : without pain, grief, labour, or want, or a poffibility of offending Gody or fear of being deprived of this bleifed- nefs. To aflure us of which, it is called a cont inning City^y an houfe Eternal in the Heavens t, an everlafting habitation |f, an eternal inheritance^^ incorruptible^ un- defiled^ and that fadeth not away^^y immortality y where there fhall be no more death \\. The belief of this Article of Eternal life^ with regard to the torments of the wicked^ is neceffary to deter us from fin, to quicken us to holinefs of life ^ 2ind true repentance. The '•joages of fin is deaths He who dieth in his fins without repen- tancCy muft be fentenced to everlajiing fames. Were we to imagine the punifh- ment of fin to be fmall^ or jhort^ we Ihould have but weak motives to virtue^ or repentance j but when we are convin- ced they are moft intenfe^ and endlefs, we fhall be effeftually incited to avoid and forfake them j upon ferioufly propo- * Heb. xiii. 14. f 2 Cor. y. \. I) Luke xvi. 9. .-j: Hcb.ix. if. ** I Pet. i. 4.. ft Rev.xxi.4. fins 302 ARTICLE XII. ling to ourfelves this queflicn, "who can dwell with ever lofting burnings * ? Secondly, to create in us an awe^ and fear of God who is a con fuming fire. That we may refled: upon hisjufticCy and the fiercenefs of his anger^ and the certainty of his threat flings and may tremble at his word. Not putting the terrors of this world in ballance with thofc of the other^ but following our Saviour s advice, fear him which after he hath killed^ hath power to caft into Helh yea^ I fay ^^^^ yoTi, fear him^ (Luke xii. 5 .) Thirdly, that we may fet a due value upon Chrift's bloody by which we were ranfomed from an Eternity of torment. He who is fenfible what it is to be ba- nifhed from Heaven, and depart into the fire prepared for the T>evil^and his An* gels t, will highly prize that offering-, by means of which he has hopes of efcaping, and be unfeignedly thankful for ib plen- teons a redemption. Again, the belief of eternal life in re- ference to the jtift^ is neceffary, firft, that we may be enilamed with an earneft de- fire of inheriting the Kingdofn of Hea- ven^ and entring into the foy of our * Ifaiah xxxiii, 14. f Mat. XXV, 41. Lord *, And the Life Ever lofting. 305^ Lordly and may confcquently endeavour to attain th^it Ho l/nefsy without which no 7nan fliall fee himf. Secondly, that we may take off our ^efleem and inclinations^ from the plea- fureSy and advantages of this life^ and may defpife all enjoyments on this fide Heaven. That we vm-yfet our ajfeEtions on things above^ not on things on the earth-, (Col. iii. 2.) That where our trea- fure iSy there our heart may be alfoy (Mat. vf. 21.) That forgetting thofe things which are behind:, and reaching forth unto thofe things which are before y we may prefs toward the mark^ for the prize of the high calling of God in Chrift JefuSy (Phil. iii. 13^14.) Thirdly, that wx may be encouraged to take up the Crofsj and chearfuUy un- dergo tribulation for righteoufnefs fake -, being fatisfied, that the fiifferings of this prefent time are not worthy to be com- pared with the glory which jhall be re- vealed in uSy (Rom. viii. 18.) And that our light affli^ion, which is but for a moment, worketh for us a far more ex* c ceding and eternal weight of glory, while we look ?iot at the things which are feeriy '^ Mar. XXV. 13. •\ Heb, xii. 14. 3 but S04 ARTICLE XIL hut at the things which are not feen : for the things which are feen are tem- poral i but the things which are not feen are eternal, (2 Cor. iv. 17, 18.) From what has been faid, each Chri-^ Jtian will perceive, that he ought to at lent to this as an undoubted truth, that the unjuft fhall be tormented for ever in Hell for their fins, and that they Ihall continue in being to endure thofe pains which divine juflice will not ceafe to in- fiiif. But that the juji fliall obtain an eternal inheritance^ exempt from deaths fin^ 2Xieath r/^^ I N D E X. 309 ^ eat A oi^ ChxiH, 157. Pearf. 209, In what it confifted, 159. PcarJ^ 211, The neccffity thereof, 161. Pearf. 215. *X)efcent of Chrift into Hell, 167. Pearf. 225. Added to the Creed, ibid. Dif- ferently explain'd, 162, Several opi- nions concerning it recited, 171. Pearly 230. What is conceived to b^ the true fenfe thereof, 179. Peari^2 50. E. Earth, and all things therein created, 37, Pearf 5 2. Egyptians Accounts of Antient Times fa- bulous, 42. Pearf 58. Emmanuel. The lenfe thereof compre- hended in the name of Jefns, 49. Pearf 71. Eternity of the punifhments of the wic- ked, 297. Pearf 391. F. Faith' Human and Divine, 5 . Pearf 4,5. Faith a reliance upon God, 209. P e arf 290. Father. God the Father, 24. Pearf 16. In what i^cnk God is a Father, ibid. In what fenfe He is more efpecially acknowledged a Father in the Creai, 27. Pearf 30. The priority of the X 3 Father, 3IO The INDEX. Father, 28, 29. Pearf. 35. What is meant by believing in God the Father, 30. Pearls 41. Forgi'Venefs of fins, 268. Pearf. 360. hi what it confifts, 270. Pearf. 362. How it is propounded and to be ob- tained in the Church, 273. Pearf. 368. The neceffity of believing it, 275, Pearf, 369. G. Generatimis of men, how many fincc Adam, 43- Pearf 6^. God. The true notion of God, 15, ^c. Pearf 17, c^r. His exiftence proved, 16. Pearf 18, ^c. By the beginning of every thing befides, i7> I 8 . Pearf 1 9. And the ends to which all beings are directed, 18. Pearf 20. And univerfal confent, 18. Pearf 21. And predictions., and miracles, 19. Pearf 2 1 . And Confcience, 19. Pearf. 22. The neceffity of beheving in God, 19. Pearf 22. What is meant by be- lieving in God, 23. Pearf 25. Guilt of fin, what, 269. Pearf i6\. H. Heaven and Earth. The meaning there- of, I'y. Pearf 47. Heaven, rhe INDEX. 311 Heaven, The place to which Chrift at cended, 195. Pearl". 272. And from whence he fhall come again, 211. Pearf. 293. Hell^ or Hades, what it fignlfies, 168. Pearf. 229. Holy Ghoft, his nature, 225. Pearf 308. A perlbn, 226. Pearf 309. A Di- vine peribn, 229. Pearf. 314. Truly and properly God, 231. Pearf. 3 1 6. Chrift conceived by his energy, and operation, 123. Pearf 164. The ne- ceffity of believing this, 124. Pearf 167. Is the third peribn in the Tri- nity, 235. Pearf 322. Proceedeth from the Father, and the Son, 234. Pearf. 323. His Office, 238. Pearf. 326. The necedity of believing \n him, 241, Pearf. 331, I. Idolatry, Wherein it confifts, 102. Pearf. 142. Jehovah, A name given to Chrift, 106. Pearf 148. Jefus, The proper name of our Lord, 49. Pearf 69. What it fignilies, ibid. How He was a Saviour, 50. Peari^ 73. The neceffity of believing this, 5 1 . Pearf. 73. X 4 Jonas. 512 The INDEX. J'OnaSy a Type of Chrift, i8<5. PearC 259. yofeph, a Type of Chrift, 181. Pearf. 253. 198. Pearf. 275. Jofefh of Arimathea, the perfon who performed the rites of Burial for our Saviour, 164. Pearf. 222. Jopmay a Type of Chrift, 49. Pearf. 69. IfaaCy a Type of Chrift, 150. Pearf. 199. Judgement to come. The proofs thereof, 214. Pearf 294. Chrift to be judge, 212. Pearf 292. Who are to be the Subjects of it, 220. Pearf. 300. The neceffity of believing this, 222. Pearf 304. K. Kingdom of Chrift twofold, 204. Pearf 283. Mediatorial to be refigned, 204. Pearf 283. And that conferred as a reward, which will be perpetual, 204^ 283. L, Ltiw, The tranfgrcffion thereof fin, which infers an obligation, or debt of pu- niftiment, 269. Pearf 3<5i. Life everlafting, 296. Pearf 389. Of the wicked, 297. Pearf 390. Of the The INDEX. 313 the juft, 299. Pearjf^ 394. The ne- ceffity of believing it, 301, 396. Lord. What it denotes, 105. Pearf. 145, HowChriftis Lord, 109. Pearf. 151. How he is our Lord, 113. Pearf. 153. The neceflity of believing this, 114. Pearf. 155. M. Maker of Heaven and Earth, what it figniiies, 35. Pearf. 47. God the Maker of Heaven and Earth, the neceflity of believing this, 45. Pearf 65. Mediatorial Kingdom of Chrifl to be rc- figned, 204. Pearf. 283. N. natures^ two, united in Chrift's perlbn, 121. Pearf. 161. i^ico dermis jointly with Jofeph of Ari- mathea buried Chrift, 164. Pearf 222, O. Only Son. How Chrift is the only begotten Son of God, 75. Pearf 105. Thenecef- fity of believing it, 100. Pearf 142. P. T^afihal Lamb, a Type of our Saviour, 139. Pearf IS 5, d?^ 151* Pearf 200. Tontitis 514 The INDEX. Pontius TilatCy who he was, 147. Pearf. 1 94. His name necelTary to be men- tioned in the Creed, 148. Pearf. 197. §^iick and deady who are meant there- by, 220. Pearfl 300. To be judged by Chrift. In what manner they Ihall be judged, 218. Pearf 299. The ne- ceiTity of beh'eving this, 222. Pearf 304. R. Redemption, the work of Chrift, his blood the price thereof, 145. Pearf. 192. Cr 271. Pearf 363. Regal ^ow^x of Chrift. The effeds there- of, 201. Pearf 281. RemtJJion of fins, vide Forgivenefs. RefitrreEiion of Chrift, 1 80. Pearf. 252. Foretold by Types, ibid. And exprels prophecies, 181. Pearf 253. The evi- dence of Chrift's refurreftion, 182. Pearf 253. The day of his refurreclion, 187. Pearf 259. The neceffity of believing Chrift^s refurredion, 190. Pearf. 266. RcfiirreEiion of the Body, 278. Pearf. 371. Not impodible, 279. Pearf 372. Highly probable, 282. Pearf 374- Certain, r>6^ I N D E X. 315 Certain, 254. Pearf. 377. The re- furredion of mankind in general, 266. Pearf. 380. Of the Elect in particular, ibid. The refiirreftion is future, 293. Pearf 3 S 5 . The neceflity of believing the refurreftion, 293. Pearf. 386. Revelation immediate, or mediate, 6, 7, Pearf 7. Right Hand of God. The meaning there- of, 199. Pearf. 277. S. Sabbath-A.2,^. The obligation thereof cea- fed, upon the completion of our redemp- tion, and the firft day of the week de- dicated to God's worlhip in commemo- ration thereof, 189. Pearf. 264. Saints, Who they are, 259. Pearf 352. With whom they have Communion, 261. Pearf 354. Serpent oi ^X2S^^ a Type of Chrift, 151. Pearf. 200. 4$"^^;^ of Chrift at God's right hand, 198. Pearf. 275. typified and foretold, ibid, ^199. Pearf. 275. Aftually grant* ed to him, 199. Pearf 276. Does not fignify any determinate pofture,20o. Pearf 278. Neceflary to be believed, 2-04. Pearf 284. SiU:, 3i6 The I N D E X. Sin^ the nature thereof, 269. Pearf. ^6ol Sufferings of Chrift, typified and fore- told, 134. Pearf: 182. He aftual- ly fuffered, 137. What he fuJBTered, 142. Pearf. 186. Not in his Divine, but his Human nature, 141. Pearf 187. The neceffity of believing his Sufferings, 145. Pearf 191. When he fuffered, 149. Pearf. 197, T. Teflimonyy the kinds thereof, 5. Pearf 4. Trinity, 235. Pearf 322. U. T'lrgin Mary J who fhe was, 126. Pearf 169. Chrift born of her, 127. Pearf 170. In all probability fhe always continued a Virgin, 128. Pearf 175. The neceflity of believing that Chrift was bom of the Virgin Mary^ 131. Pearf 179. UniaUy of the Divine and Human Na- ture, not difTolved by Chrift's Death. 160. Pearf 213. C/^/>K of the Godhead proved, 20. Pearf. 23. Necelfary to be believed, 22. Pearf 24. Unity of the Church, 248. Pearf 119. mrd. The INDEX. 1317 W. WDrd. Chrift the Word of God, 81. Pearf. 116. Worlds not eternal 36. Pearf^ 50. How long fince it was created, 43. PearC 62, 63. ERRATA. pAG. 9. Line £o. after tefiimony infert a full flop, "*■ 1. 25. afcer/wW inftead of a period, place a comma, Pag. 131. 1. id. after tranfport^ add WJ. Piig. i(5o. 1. 14 inttead of difeafe read deceafe^ .oks Printed for Bernard Lintot. OCTAVO. Mr. GaYd'7iers Kvpofition of our Saviour's Sermon in the Mount s. FOLIO. /. DR. 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