ore 
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES 
 

T H R 
 
 G RXX-U N D S 
 
 O F T H E 
 
 CHRISTIAN'S BELIEF ; 
 
 o R T H E 
 Apoflles Greed Explained ; 
 
 I N A 
 
 Concife, eafy, and familiar Manner. 
 
 I N 
 
 Twenty-three moral Difcourfes. 
 
 By J.H-..- C. A. D. S. 
 
 Be always ready to give an Account of the Faith that is in. 
 you. i -Pet. c. iii. v. 18. 
 
 For if any Man knows not, he flaall not be known, i Cor. 
 c, xiv. v. 8. 
 
 BIRMINGHAM: 
 
 Printed and fold by T. Holliwell, at No. 32, in Moor-ftrcet; 
 and J. P. Coghlan, in Duke-Street, Grofvenor-Squarej 
 LONDON. 
 
 " MjDCCjLXxYT" 
 
THE 
 
 IF we examine into the Caufe of fb 
 much Infidelity, Immorality and 
 Wickednefs, reigning in this Age ; we 
 may juftly attribute it to the want of 
 Faith, or ignorance of the Chriftians 
 Belief. In order then to remove the 
 Caufe, or put a flop to the ruinous pro- 
 grefs, which Immorality and Infide- 
 lity are making upon us ; I (hall en- 
 A 2 deavour 
 
 75 1 ' * 
 
iv PREFACE. 
 
 deavour by the following Difcourfes 
 (which I have collected from the works 
 of the mod eminent Divines ; from 
 whom I have not Scruple in many pla- 
 ces to borrow, not only the Thoughts , 
 but even the Expreffions of fome of 
 them, who have treated on the like 
 Subjeci) to lay before you the great 
 and important Truths of our Chriflian 
 Religion ; by explaining to you in the 
 mofl eafy, clear, and familiar manner 
 iheApoftles Creed ; which is fo called, as 
 being generally afcribed or attributed 
 to the Apoftles, as St. Ambrofe ; (a) 
 Rurmus ; (b] S. Leo the great ; (c) St. 
 Jerome ; (d) St. Auguftin ; (e) and Caf- 
 
 fian; 
 
 (a) in Serm. xxxvili. (b] in expofi. Symb. Apoft. , 2, 
 (c) in Epift, c. xiii, (d) adverf^ error, Joan ? Hicrofol. 
 
 Apoft, 
 
PREFACE. 
 
 iian \(f] and innumerable other authors 
 affirm. 
 
 But notwithstanding thefe primitive 
 Vouchers ; there are fome who difpute 
 whether this Creed was compofed by 
 the Apoftles, before their difperfion 
 from Jerufalem ; for if fo fay they, how 
 can it be imagined that St. Luke in his 
 Hi {lory of the A els of the Apoftles, 
 would have totally omitted fo confide- 
 rable a Fact as this ; neither can it be 
 conceived that ieveral Councils, and 
 Synods, amongfl the primitive Chrifti- 
 ans, or at leaft fome of them, would in 
 their Decifions of Faith and Doctrine, 
 have had fome reference to this Creed, 
 
 Apoft. 61, Cap. 9. (e) Scrm. de Temp. 115. (fj De 
 Incar. Dom, L. 5. 
 
 as 
 
vi PREFACE. 
 
 as their ftandard, andbafis, if any fuch 
 had been at that time ; whereas no 
 fuch thing appears : Befides if the Apo- 
 files had at that time really framed 
 and delivered this Creed to their Suc- 
 ceflbrs, then every Church would have 
 agreed therein. 
 
 Now in anfwer to all this, it may be 
 replied, that tho' the ancient Councils 
 and Synods make no mention of it, yet, 
 this is no abfolute proof, that there was 
 not then fuch a Creed in being ; for no 
 one can deny, but that it is very anci- 
 ent and Apoftolical ; fince it is certain 
 that the greater part of it, if not all, as 
 to the chief Articles or Subftance there- 
 of was compofed by the Apoftles, and 
 
 left 
 
PREFACE. vii 
 
 left by them to their Succeflbrs, and, 
 was always made ufe of in Baptifm 
 from the very beginning, tho' not per- 
 haps in the fame Form as we find it at 
 prefent ; fome parts being changed or 
 added by the Church in oppofition to 
 certain Herefies as they fprung up. 
 
 Again we find in a Creed, which St, 
 Irenceus (Bifhop of Lyons, who lived 
 in the Second Century, and was Scho~ 
 lar of St. Polycarp, the Difciple of St. 
 John) repeats, not much unlike to ours, 
 where he allures us that the Church dif- 
 ferfed throughout the -whole World, had 
 received this Faith from the Apojtles and 
 their Difeiples (g) And Tertullian affirms 
 the fame in one of his Creeds, where 
 
 he 
 
 fe) Lib, i, c, ii. 
 
viii PREFACE. 
 
 he fays that, that rule of Faith has been 
 current in the Church from the begin- 
 ning of the Gofpel. Hanc regulam ab 
 inilio Evangelii dccucurriffe (h). And it 
 is very remarkable altho there was fb 
 great a diverfity of Creeds, yet the Form 
 and Subitance of every Creed was in a 
 great meafure the fame ; fo that unlefs 
 there had been from the beginning oi 
 Chriflianity a Form or Syftem of Faith 
 delivered by the Apoftles, it is not ea-- 
 fy to conceive, how all Churches fhould 
 agree, not only in the Articles them- 
 felves, but alfo in a great roeafure in 
 the Method and order of them. 
 
 All that I (hall farther affirm is, that 
 this Creed, which contains the Sum- 
 mary, 
 
 (A) adverf, Praxeam. 
 
PREFACE. 
 
 mary, or chief Articles of the Chriflians 
 Belief, has always been held in the 
 greateft veneration in all Chriftian 
 Churches, and has been generally 
 looked upon in all Ages, to have been 
 compiled by the Apoflles themfelves. 
 The ancient Fathers and Do&ors of the 
 Catholick Church make frequent men" 
 tion of it, as a facred Depofitum of 
 Faith, which the Catholick Church re- 
 ceived from the Apoflles, or Difciples 
 of Chrift, and carefully tranfmitted to 
 Pofterity. " Let credit be given, fays 
 " St. Ambrofe (i) to the Apoftles Creed, 
 " which the Catholick Church has al- 
 " ways preferved and kept inviolable. 
 " And again in his 38 Sermon, he fays, 
 a " that 
 
 (0 Epift. 81. ad Sine. Pap. 
 
PREFACE. 
 
 " that our Faith is comprifed in the 
 " Symbol of the Apoftles, who compof- 
 " ed it by mutual confent, that it might 
 " ferve as a Key to exclude the Dark- 
 " nefs of Hell, and make way for the 
 " light of Chrift. 
 
 St. Auguftin likewife aflerts the fame 
 thing; " the holy Apoftles, fays he, 
 " have delivere d a fet form of Faith) 
 " comprifed in twelve Articles which 
 lf they called a Symbol ; as being a 
 " Token of union a mo ngft true belie* 
 " vers, and a certain Rule for the dif- 
 te covery, and condemnation of fuch 
 " as are mifled by Herefy. (k) n 
 
 Caffian fays that this Creed compre- 
 hends in itfelf, tho' in few words, ef the 
 
 " Faith 
 
 (t) Serm, dc Temp, 181* 
 
PREFACE. 
 
 " Faith of both Teftamcnts and the 
 ef fenfe of the whole Scripture, (/} And 
 4t St. Peter Chryfologus, fays, that it is 
 < c the entrance into Life, the Gate of 
 tf Salvation ; a peculiar, innocent, and 
 " pure Confeflion. (m] And many o- 
 ther fuch like noble Expreflions were 
 made ufeofby the primitive Writers 
 to declare their Efteem of this Creed. 
 
 Now what I chiefly intend or defign 
 by the following Difcourfes, is to ex- 
 plain and deliver to you the tru^> fenfe 
 and meaning of each Article of the 
 Creed, and to fhew what thofe Truths 
 are, which we are obliged to. believe ; 
 a 2 and 
 
 (I) De Incarn. Dom, L. 5, (TO) In Symb, Apoft, Scrm. 
 
xii PREFACE. 
 
 and how far they ought to have an In- 
 fluence over our Lives and Aclions ; 
 and I fhall alfo endeavour to defend our 
 Chriftian Belief horn, any Evil or difa- 
 greeable Impreflion which thofe Blaf- 
 phemous and infidious Writings (that 
 haye been publifhed in this our prefent 
 Age) might caft upon the Minds of un- 
 wary Chriftians ; and I fhall endeavour 
 to obviate thofe Evils by letting them 
 fee the weaknefs of human Reafon in 
 Matters of Faith. 
 
 And if no more than one fingle Per- 
 fon fhould hereby receive either a De- 
 fence, AfTiftance, or a Comfort from 
 this my Labour, I fhould then blefs and 
 praife God who made me his Inftrument 
 
 of 
 
PREFACE, xiii 
 
 of that Good ; and highly rejoice in the 
 fuccefs of this my undertaking. For is 
 it not enough to draw Tears from the 
 Eyes of every thinking Chriftian ? Who 
 has any bowels of eompaflion for his 
 fellow Creatures, or his poor deluded 
 Country Men, to fee f uch Floods of In- 
 fidelity daily pouring in upon us, when 
 he knows from Truth itfelf, that he who 
 does not believe fhall be condemned. St * ar; ,. 
 
 c.xvi.v.iqj 
 
 And to fee fuch Crowds of new invent- 
 ed feds, and pretended Religions 
 thrufting themfelves in among us, when 
 be feels from his own inward Confci- 
 oufnefs, that there can be but one Truth 
 pr Faith* 
 
 Some 
 
iv R R E F A C E. 
 
 Some of thefe, the produce in ap- 
 pearance, only of a diftemperec} Iniagi.^ 
 nation, while others, more flagitious, 
 are Herefies revived from many ages 
 ago, then condemned, rejected, anda'f* 
 ter a time, almolt entirely obliterated, 
 whofe very Tenets are now fcarce any 
 where to be found, but in the Trium- 
 phant Arguments of thofe great Men, 
 who oppofed, confuted, an4 filenced 
 them, 
 
 Good God! when will thy anger 
 
 ceafe ! or when mail an End be put, to 
 
 this the fevereflof all thy Scourges.--^ 
 
 But what am I faying ? Let us not lofc 
 
 Cor.c. Confidence in Him, fmce it has been 
 
 U V, ig. 
 
 long ago foretold us, this was to be ; 
 
 and 
 
PREFACE. 
 
 and that Men would one Day turn their 
 Ear from Truth to Fables. Let us^^ 
 therefore comfort ourfelves in the cer- 
 tain afTurance, that thefe alfo fhall vanifh 
 in their turn, for we are aflured, that Hea- 
 ven and Earth fhall pafs away, before 
 one finale title of God's Word. No. 
 
 9 St. Mat. 
 
 No ! Chrift has built his Church upon a c ' 
 Rock, and in fpite of all the Malice of St<Mat " 
 
 CrfXVV 
 
 18 
 
 Men and Devils, the Gates of Hell fhall 
 not prevail againft it. 
 
I S C 6 U R S E 
 
 SHE W I N G T.H E 
 
 Neceffity of Faith, &c. 
 
 By way of 
 
 INTRODUCTION. 
 
 Without faith it is impoffibk to phafe. God. Hcb. xi. 6. 
 
 S it is a certain Truth, that Faith alone 
 cannot fayc arraa without good works, 
 fo it is no lefs certain that good works 
 cannot fave a man without Faith ; this 
 made St. Paul, in the.words of my text, fay, that 
 without faith it is an impollible thing to pleafe 
 God. Divif. 
 
 Before I enter on the Explanation of the 
 Creed, it will not be improper to lay before 
 you, firjt. The Neceffity and Nature of Faith ; 
 fecondly, The inward Properties ; and, thirdly, 
 The outward Requifites thereof. P. I, 
 
 The Neceffity of Faith is a truth fo univerfally 
 received, chat it may feem a needlefs trouble 
 to offer any thing by way of proof, but becaufe 
 the moft obvious duties are often negle&ed, it 
 will not be unfeafonable in a few words to ex- 
 plain the Ground of this obligation ; and, in the 
 fir ft place, the Scriptures are very diftin6l in 
 prefling the neceffity of .faith. There we areHeb.c. xi*. 
 told that without faith it is impoffible to pleafe God; v. 6. 
 that he who does not Id'uve, is already judged ; J olin c< * u * 
 that the jif/l man lives by faith, with many other r^\\ Hi 
 B paflages v . n. 
 
INTRODUCTORY DISCOURSE. 
 
 paffages to the fame purpofe. Now the rea- 
 fon of this obligation is, becaufe faith is in 
 fome degrees the only way, whereby we become 
 acquainted with the duties of the Chrittian Re- 
 ligion; and as no man can become Matter of 
 any Art or Science, unlefs he has beforehand 
 obtained a fufficient knowledge of the princi- 
 ples from which they are derived, fo unlefs \ve 
 learn by Faith which are the refpe&ive duties of 
 a Chriftian, it feems impoflible to comply with 
 them. If we proceed farther, and enquire af- 
 ter the more particular Reafons of this obliga- 
 tion, we may be informed from the nature and 
 definition of faith. Faith in the view we here 
 look on it may be considered in two lights, 
 cither as an ajjent of the mind in yielding belief, or 
 as the objeft or thing we believe. In the fir ft ac- 
 ceptation it imports no more than the bare af- 
 fent we give to all thofe truths which God has 
 revealed. In the other acceptation, it is a 
 collection of all thofe Articles, both fpeculative 
 and practical, which are defigneri to make us 
 happy in a future Life : where we may obferve 
 that feveral of the truths propofed to us are 
 Myfterious points, which appear to have no im- 
 mediate relation to practice ; but they give us 
 an idea of God's greatnefs and incomprehenfi- 
 bility ; they convince us of our own weaknefs 
 and infirmity in being incapable of compre- 
 hending his divine Perfections ; they render 1 
 us humble and fubmiflive to the Church ; it 
 being the bufmefs of a Chriftian, as St. Auguftin 
 fays, not to difpute but believe, and obey thofe 
 who are placed over us as God's reprefenta* 
 tives. Again, in regard of practical Articles, it 
 
 wals 
 
INT. RODUCTORY DISCOURSE. 
 
 was highly requifite that God fhould reveal his 
 will to mankind, and in what manner he would 
 be ferved ; for tho' we are acquainted with ma- 
 ny things regai ding a good Life, by the fole 
 light of Reafon, yet the world was become fo 
 corrupted and fo blinded with ignorance, that 
 the law of nature was almoft defaced; the di- 
 vine goodnefs therefore was pleafed to revive it 
 by a revealed Law, which fhould furnifh us 
 with more plain and diftincl: Rules ot a good 
 Life, as in effect we find them laid down both in 
 the old and new Scriptures. 
 
 From hence we may infer, that faith is the 
 only foundation of man's future Happinefs. If 
 we are ignorant, Faith is our inftruclor; if we 
 are weak, Faith is our fupport; it is the Guide 
 that leads us through the dangers of life, and 
 the only thing that can improve the foil for 
 true virtue, for without it, the foil of man's 
 heart can produce nothing conducive to our 
 eternal falvation. You may eafily perceive, 
 that when I urge the neceflity of Faith, I mean 
 the true Catholick Faith, delivered by Chrift 
 and his Apoftles, and handed down to thepre- 
 fent age by an uninterrupted fucceffion ; for 
 though there are many Faiths, that is, many 
 Se6ts or Religions, who lay claim to the nameof 
 Chri/lians, yet as there is only one God, fo 
 there is only one Baptifm, and one true Faith. It 
 is not my prefent purpofe to difcufs which is 
 the true Faith : I fhall only take notice of that 
 pernicious notion of a great many Libertines, 
 Enemies to the Church of Chrift, who wanting 
 proofs to juftify their feparation, pretend it is not 
 material A hat they believe, provided they livs 
 al good Lives ; becaufe, fay they, it is not a 
 B 2 man's 
 
INTRODUCTORY DISCOURSE. 
 
 man's Faith that will fave him. I own it is not 
 Faith alone that will fave a man. yet no man can 
 be faved without it. To enter into any other 
 way of thinking is to deflroy the whole frame of 
 Chriftianity. Chrift came not into the world 
 to eftablifh different Faiths, or different Church- 
 es, but only one Church, and at the fame lime 
 he eftablifhed this Church, he prefcribed Rules, 
 both as to what was to be believed, and what 
 was to be pra&ifed, which all were to comply 
 with, under pain of Damnation. To fay that 
 we may believe what we pleafe, is to deftroy 
 one half of the divine Law ; for he that faid 
 Thieves, Murderers, and Adulterers, mall not 
 enter into the kingdom of Heaven, tells us, that 
 he who does not believe is already condemned. 
 A perfon may believe feveral Articles of the 
 Chriftian Religion, but if he does not believe 
 all, he denies Chrift to be the Author of Truth, 
 fince he equally revealed and commanded all 
 to be believed. 
 
 Again the pretence of a good Life is altoge- 
 ther frivolous ; for how can they lead good Lives, 
 who deny the authority of God and his 
 Church ? One fmgle deformity fpoils the beau- 
 ty of the Face, one mortal Sin deftroys charity, 
 and malc'es a perfon liable to Hell, as St. James 
 ii. v. 10 allures us, he that offends in one point t becomes guil- 
 ty of all. In the fame manner to reject one Ar- 
 ticle, deftroys all Faith. I own ic has the ap- 
 pearance of a charitable Difpofition to fave 
 perfons of all Religions, and it is to be hoped 
 the mercies of God extend to great numbers, 
 where invincible Ignorance may take place, and 
 fio pbftacle is put by a. wicked Life : but thefe 
 
 arc 
 
INTRO DUCTG RY -DISCOURSE. 5 
 
 are out of the cafe, I only fpeak of thofe who 
 knowingly, and willingly, reject the Rule eilabli!h~ 
 ed by Chrifl in points of belief. p jj 
 
 I come now to the fecorid Point, which will 
 bring more light to the matter, whp,re it \vill 
 appear by the true Properties of Faith, what is 
 required to lay a juil claim to than divine Gift. 
 Though there are feveral excellent properties 
 belonging to Faith, I (hall only mention one or ' 
 two. which are ablolutcly necerTary to preferve 
 its effence, and render it ierviceable to all true 
 Believers. The one is an humble Mind: the 
 other is a lively Apprehenfion of the truth of 
 what we believe. The Humility required is 
 nothing elfe. but thefubmiflion we pay to Almigh- 
 ty God, and to the Authority he has eflablifhed 
 on earth to recommend and explain the Articles 
 of our Belief: A behaviour fo conformable to the 
 holy Scriptures that wherever they make mention 
 either of Faith in general, or any particular 
 Functions belonging to it, they are always pref- 
 fed upon mankind as a Duty belonging to Hu- 
 mility, and Obedience. This was the notion 
 St. Paul had of Faith, which he frequently in- 
 culcates in his Epiftle to the Romans, and calls 
 the converfion both of Jews and Gentiles an 
 obedience to faith, fignifying upon all occafions, 
 tha,t Errors and Herefies were the effect of Pride, 
 andDifobedience : and the fame Apoftle where 
 he gives the Reafon of this humble arid fubmif- 
 five behaviour, tells us, that, faith is the argu- Heb. c. 
 ment of things not appearing, and a means of bring- Kl ' v " * 
 ing into captivity all under/landing unto the obedience ~' 
 of Chrift. Wherein we are not to depend upon - 
 the wit, knowledge, wifdqm, or Qxperience of 
 
 men, 
 
6 INTRODUCTORY DISCOURSE. 
 
 men, but upon the Power, Authority, and Pro- 
 mifes of God, who has appointed Perfons to 
 govern his Church, and pronounce upon all 
 religious Con trover fies to the fame effect, as if 
 he himfelf perfonally Mood among them. This 
 is the teachable dilpofitiori fo much extolled 
 by our blefled Saviour, when he reprehended 
 St. Thomas for his incredulity. Becanfe thou hajl 
 fecn me, Thomas, thou haft believed, blejfed are they 
 xx v 2*q that have not feen, and have believed. 
 
 But there are Mill other Circumftances to be 
 confidered, which are a farther Proof of the Ne- 
 ceiFity of an humble and obedient behaviour in 
 matters of Faith. What idea can you form of 
 thofegreatMyfteriesthatarepropofedtotheFaith- 
 ful.andinfertedintheCreed? Who canconceivea 
 Being infinite astodurationwithouteitherbegin- 
 ing or end ? How all things could be made of 
 nothing ? Withthe feveral Myfteries of the Tri- 
 nity, Incarnation, Paffion, Refurreftion, and o- 
 ther points of our belief, which furpafling our 
 Reafon, we muft forbear being too inquifitive, 
 or afking how? Or why? But humbly fubmitto 
 the Authority of the Revealer, and the methods 
 he has left to keep the belief alive. And indeed 
 confidering the weaknefs of man's Capacity, it 
 is the higheft Prefumption imaginable to think 
 of bringing the divine Perfections, and the My- 
 fteries of Religion within the compafs of our poor 
 Understanding. We who are at a ftand, and 
 obliged to acknowledge the infufficiency of Rea- 
 fon when we pretend to enquire into the fecrets 
 of Nature; we who aie baffled and ftruck dumb 
 in every trivial enquiry about the objeds of our 
 Senfes; we who are fubjeft to fo many mif- 
 
 takes 
 
INTRODUCTORY DI SCOURS E. 
 
 takes and Errors in the common occurrences of 
 Life, how can we pretend to penetrate into the 
 hidden Myfleries of Heaven, or hope to conclude 
 them within our fcanty Notions ? I appeal to the 
 molt ingenious, and greatefl wit of the prefent 
 or pail Ages, what account they can give of the 
 nature of man's Soul ? Of it's furprifing union 
 withthe Body ? Of the divifibility ofMatter ? Of 
 the magnitude, compofition, and motion of the 
 Sun, Moon, and Stars ? Of the ebbing and flow- 
 ing of the Sea ? The attracting qualities of the 
 Loadftone ? And a thoufand other Myfleries of 
 Nature ? Are we not obliged to humble ourfelves 
 upon thefe Enquiries ? Are we not puzzled and 
 forced to confefs our Ignorance, when we con- 
 fider the produds of the Creation ? Every Infeft 
 that crawls on the Earth, every Herb that grows 
 in the Fields, every Flower that adorns our Gar- 
 den, every Bird that flies in the Air, every Fifh 
 tht fwims in the Water, every Fly that flicks 
 in our Window, the Bee, the Ant, and Spider 
 proclaim our Ignorance, when we fet about to 
 enquire into their Nature, Structure, Properties, 
 and Effe&s. If we are at a lofs in contemplat- 
 ing thefe (eemingly contemptible Creatures, what 
 likelihood is there of comprehending the fub- 
 lime Myfleries of Religion ? 
 
 'Tis true, our Reafon fuggefls that there is a 
 God or fupreme Being, but if we proceed much 
 farther, we wade beyond our depth, we have but 
 a veiy confufed Knowledge of the infinite Perfec- 
 tions that belong to the Deity. It is here we muft 
 humble ourfelves ; it is here we muft fubmit 
 our Judgment; it is here tve muft rely entirely 
 on the Authority of God, wh has revealed fuch 
 
 Myfleries, 
 
INTRODUCTORY DISCOURS . 
 
 Myflcries, and upon the Authority of thofc who 
 are commiffioned by him to explain them, that 
 they may not be mifreprcfented by falfe GloiFes, 
 and Interpretations of private Reafon. 1 am not 
 ignorant of what a great many (who call them- 
 ielves Chn/littns] do often alledge again ft. the 
 Submiiiion which is clue to the Church in Myfte* 
 Ties of Faith ; they pretend it is renouncing their 
 Reafon, which God hasbeftowed upon man for 
 his Guide; and fo traduce it with the name of 
 implicit jaith, blind Obedience, and pinning their 
 Faith upon another man's fleeve. But thefe are 
 all fuggeftions of the Devil, in favour of Licenfi- 
 oufnefs and Error. I own God has provided 
 mankind \vithReafonforhisDire6tionbochin Ci- 
 vil, and Religious Matters: But then it is often 
 blinded and feduced by Paffion, and carried out 
 of the way by human confide rations. I do not 
 deny the ufe of Reafon even in the cafe of Myfte* 
 ries ; for what is more conformable to Reafon, 
 than to believe God in things that are above ouf 
 Reafon ? What is more conformable to Reafon, 
 than to fubmit to the higheft Authority on Earth, 
 fupported by the ftrongeft Arguments, and Mo- 
 tives, in oppofition to private Authority, or pri- 
 vate Reafon ? A contrary way of proceeding 
 brings nothing but confufion both in Church 
 and ftate,and a down-right Anarchy in all Socie- 
 ties. Reafon is our Guide as well in Civil, as 
 Religious Matters ; Shall therefore every private 
 Perfon.or Subaltern branch of a Community. up- 
 on pretence of following their Reafon, withdraw 
 themfelves from the Obedience that is due fo the 
 Supreme civiFPower ? No,the Confequences are 
 too pernicious to infill upon any fuch Plea. 
 
 Providence 
 
INTRODUCTORY DISCOURSE. 
 
 Providence has provided againft Inconvenien- 
 ces in oneCafe, by eftablifhing a Power without 
 appeal in Temporal Controverfies, and Chrift 
 lias conferred a Power upon his Church to a- 
 void Inconveniences in the other. 
 
 As for blind Obedience, implicit Faith, and 
 pinning our Faith to another man's fleeve, where 
 is the abfurdity of fuch a Submiflion when terms 
 are rightly underftood ? Does not all this hap- 
 pen when private Reafon is obliged to (ubmit to 
 public Authority in Controverfies of a civil kind? 
 Reafon is at Liberty to perform her Functions 
 when fhe approves of thofe Arguments which 
 are brought to confirm the Myfteries of Religion 
 in general ; but it is an abule of Reafon either 
 to rejeclfuch Myfteries becaufe they are above 
 a Man's private Reafon or Conception, or not to 
 fubmit to that Authority which is empowered 
 to enforce a Belief. Is not our Faith implicit, 
 when no explicit Conception qan be had of the 
 Myfteries we believe? 
 
 As to pinning our Faith upon another Man's 
 fleeve, the meaning of the Words muft be, that 
 we are not to hear the Church, which Chrift has 
 recommended, and obliged us to adhere to, or 
 otherwife to be looked upon as Heathens, and 
 Publicans. On the other hand, whofe fieeve do 
 they pin their Faith upon, who follow their own 
 Opinion in oppoiition to God's Authority, and 
 make their own Fancy, the Rule of expounding 
 his Law ? A Method which plainly fhews they 
 want Humility, and have thrown offthat Obe- 
 dience which St. Paul requires in all thofe who 
 pretend to be Members of God's Church. 
 
 C What 
 
10 INTRODUCTORY DISCOURSE. 
 
 What I have faid hitherto, is fufficient to de- 
 monftratethat Humility and Submiffion of judg- 
 ment, is requifite to be efteemed a Chviftian ; 
 another inward Property of Faith, is to make a 
 good Chriflian, which is not only to believe; but 
 to believe with a ftrong and lively Faith ; when 
 wefpeakof ftrength with regard to human Bo- 
 dies, thofe are faid to be ftrong, who are able to 
 bear heavy Burdens; if we fpeak of the Mind, 
 thofe are faid to be ftrong Reafoners, who having 
 laid a Foundation of good Principles, draw fuch 
 Confequences as naturally follow from them ; 
 and when we fpeak of the ftrength of Faith, it 
 is faid to be ftrong, when the ailent we give to 
 the Truth of our Religion, fo enlivens our Be- 
 haviour, as to influence every Aftion tothe pur- 
 pofes for which it was defigned. It is this 
 ftrength of Faith which is fo frequently recom- 
 mended in the holy Scriptures under feveral 
 Figures, and by feveral Inftances of it's pre- 
 vailing Power. Faith is that fmall Seed, which 
 grows up into a large and fprcading Tree; It 
 is that handful of Leaven, which feafoned the 
 \vhole Mafs of Bread ; Faith is that Shield 
 which St Paul advices all the Faithful to cover 
 themfelves with in the time of Temptation ; It 
 was by Faith, that Abraham was encouraged to 
 Sacrifice his only Son, in opposition to the pro- 
 mife of a numberlefs Iffue (which in all appear- 
 ance depended entirely upon the prefervation 
 of his Life] as knowing and believing with a 
 Strong Faith, that God was able to make, good 
 his Promife by raifing him to Life again, as St. 
 Hb. c. Paul feems to fay. Infine it is by the fame 
 xi. v.ig. ftrength of Faith, that our Bleffed Saviour af- 
 
 fures 
 
INTRODUCTORY DISCOURSE. n 
 
 fures us we may be enabled to remove Moun- 
 tains, and perform any other miraculous Work, 
 which is out of the reach .of natural Caufes : 
 But as thefe are uncommon Experiments of the 
 Strength of Faith, let us confider what force jt 
 ought to have in the common Duties of a Chrif- 
 tian. 
 
 To this purpofe, we may 'compare it to a 
 Matter Wheel upon which all the reft depend 
 in their Motion; for if this be out of order, all the 
 reft inuft of necefiity move irregularly. In like 
 manner, if Faith (which is the Foundation of all 
 other Chriflian Duties) is defective in it's Influ- 
 ence, all the other concurring Duties which 
 ought to contribute towards Man's Happinefs, 
 will be in a langulfhing Condition. But if our 
 Faith be ftrong and lively, the work is carried 
 on with all imaginable Hopes . of Succefs. It 
 clears our Underftancling, it difcovers the Infir- 
 mities of our corrupt Nature, and force of Di- 
 vine Grace ; It inclines the Will to embrace all 
 the methods of the Go (pel, and gives a Singular 
 relifh to Duty. In a word, it makes us go on 
 with Speed, and play as it were with the Bur- 
 dens of Life, while our Eyes are continually 
 fixed upon the Plealures of a future State. 
 
 On the other hand, what is it but the Weak- 
 nefs of Faith, thai occafions the prefent feeble 
 State of Chriflianity ? We glory in the Title of 
 being Chriflians, and part of Chrift's Church, 
 above thofe that are out of the Pale of the 
 Church ; but how does it appear by the ftrength 
 of our Faith, that we have any advantage over 
 Heathens ? The Heathens reproach us very 
 defervedly, with an inconfiftency of Behaviour ; 
 C 2 Did 
 
is INTRODUCTORY DISCOURSE. 
 
 Did you believe, fay they, that Eternal Punifh- 
 ments and Rewards, were the Confequences of 
 a Good and Bad life, you mud be more then 
 mad Men to live in the Manner you do. All 
 that we can fay by way of Excufe (but it is far 
 from an Exrufe) is, that we have Faith, tho' a 
 weak and languifhing Faith, as it is indeed, a 
 Faith that has no influence upon our Behavi- 
 our ; a Faith unprofitable to ourfelves, and 
 fcandalous to our Neighbour. Let none there- 
 fore value themfelves for the advantages of their 
 Faith, unlefs they are better qualified to re- 
 commend it by Practice. We daily fee a great 
 many exprefs their Zeal with remarkable 
 warmth in maintaining the Tenets of their Re- 
 ligion againft all oppofers, but they can quietly 
 pafs over any indignity offered to Almighty 
 God in the way of Praclice. They have not 
 Patience to hear any of the Articles of their Be- 
 lief run down an~l expofed to ridicule ; and yet 
 they flick not to attack all thofe Articles by their 
 immoral Lives. They Scruple not to difobey 
 the Church, whofe Authority they ocherwife 
 maintain, to affront thofe Ministers whofe Cha- 
 racter they look upon to be Divine, and are as 
 carelefs in other Duties of Religion, as if they 
 had not the leaft Belief in them. 
 
 Take a view therefore ol Faith as it is fer- 
 viceable to the Ends for which it was defigned ; 
 as you are humble in Submitting to the Judg- 
 ment of the Church, Shew the like Submif- 
 fion, when you are called upon to praclife 
 what you believe. If Faith be necefTary to 
 make you a Chriflian, a ftrong and lively Faith 
 is necefiary to make you a good Chriftian ; were 
 
 Faith 
 
INTRODUCTORY DI SCOURSE. 13 
 
 Faith languishes, all other Duties are carelefly 
 performed ; a lively Faith folves all Objections, 
 removes all Difficulties, and comes off viclori- 
 ous in every Temptation. The Saints never 
 went to battle without their Armour, and what 
 ever they did, was done with a lively Faith. p. Ill 
 
 The lafl point we have to confider, are the 
 outward requitites to Faith ; which in general 
 is a Life conformable to what we believe as to 
 all the practical Duties of Religion. If we exa- 
 minethe tendency of thofefaKe Doctrines, which 
 have been propagated by Hereticks iince the 
 fir ft eftablifbment of Chriflianity, we (hall find, 
 that tho' they were fet on foot with plaufible 
 Pretence of reforming Errors, and redreffiner 
 Abufes, yet they always favoured Licentiouf- 
 nefs, and tended to the corruption of Men's 
 Morals. This never appeared more vifibly,thaii 
 when tbofe Errors were fpread a broad con- 
 cerning Merit, and good Works ; for by extol- 
 ling Faith, and afcribing Merit to it alone, it 
 plainly appeared to be a Stratagem of the De- 
 vil, in order to have the practical Duties of Re- 
 ligion neglected. 
 
 Now, tho' it is an unqueftionable Truth, that 
 the Life of a Chriftian ought to be conformable 
 to his Belief, yet confidering the irregular Lives 
 of a great many Chriftians, they aft as if they 
 were really of Opinion that Faith alone was 
 Sufficient without good Works. What I have 
 to fuggeft in order to cure this common Error 
 in Behaviour, may be collected from what the 
 holy Scriptures have declared in the Cafe from 
 the Nature and Properties of Faith, from the 
 Exigency of the thing itfelf, and from the Pu- 
 
 nifhment 
 
14 INTRODUCTORY DISCOURSE. 
 
 nifhment thofe are threatened with, whofe Lives 
 are trontrary to their Belief. 
 ^ t Our Bleffed Saviour in the firft place, tells 
 
 vv. 21. us ' l ^ at noi evn y one ti ia tf a y$ Lord Lord, Jhall en- 
 ter vtio the Kingdom of Heaven, but only thofe that 
 &o the Will of the Father ; That he, who intends 
 . ^' c ' to enjoy Life everlajlmg, rnufl keep the Command- 
 ments ; That befides believing in Chrifl, we muft 
 endeavour to follow his Example. St Paul in 
 "like manner, tho' he greatly extolls Faith and 
 excludes fuch Works from juftification, as pro- 
 ceeding from Nature or the old Law, yet {'peak- 
 ing of the good Works enjoined by the Law of 
 "Chrift, he talks in a different manner, and con- 
 flantly requires good Works effemial to man's 
 juflification, for it is not the, hearers of the 
 Rom. c. aWt / t } le j ogrs that fall bejufified; He 
 ^ tells us alfo, that there is a kind of falfe 
 nominal Chriflians, who believe and confefs 
 there is a God, but deny him by their Ac- 
 tions; and St. Peter advifes all Perfons to make 
 fure their Election by good Works. But no 
 one is more diftin6l in defcending into particu- 
 lars than St. James, who wrote an Epiflle that 
 was defigncd to fhew the NecefTuy of good 
 Works, and the Infi^nificancy of Faith, when 
 Ep. Jam. they are neglected ; He diftinguflies two forts 
 c * "* of Faith, a living Faith, and a dead Faith; one 
 vain and idle, the other a workingand beneficial 
 Faith. At the fame Time, St Paul declares 
 that, tho' we fhould have all Faith, and fo ftrong, 
 as even to remove Mountains, yet without Cha- 
 rity and good Works, it wouldavail us nothing. 
 Shew me, fays St. James thy P'aith, by thy 
 
 Works : 
 
INTRODUCTORY DISCOURSE. t 5 
 
 Works ; thou fayeft thou believeft, don't the 
 Devils alfo believe and tremble ? 
 
 Again, if we conlider Faith, as it is enjoined 
 by the Gofpel, and as a Duty regarding a good, 
 Life, what does it import ? It is an Applica- 
 tion to the practical parrs, as well as a Belief of 
 the Speculative parts of Religion, and an Omif- 
 lion in either kind, deprives us of theBleffings 
 of the Gofpel. Hence a true Believer is com- 
 pared to a Steward, who is to give up his Ac- 
 counts ; to a Merchant, who is to multiply and 
 increafe his Stock; to thofe, who labour in a 
 Vineyard, and fuch like Perfons, where a bare 
 Knowledge of one's Duty without Application 
 is infignificant, goes unrewarded, and demon- 
 ftrates them to be only half Chriltians : And 
 indeed the nature of the thing itfelf declares this 
 Conformity of Belief and Behaviour. There 
 is no Art or Science whatever, that can bring 
 any Profit to the pretender, without applying 
 the Rules that are preicribed; and can we ima- 
 gine, that Religion is only a Scheme of idle 
 Notions to be gazed upon, and never reduced 
 to practice ? Conlider the Threats that are pro- 
 nounced againft thofe, who conform not their 
 Lives to their Belief, arid you will be convinced 
 of the flrift Account, that is to be given, and 
 that Punifhments will be proportioned accord- 
 ing to the neglect; it being juft and reafonable, 
 that Inch as have been favoured with more Op 
 portunities of pra&ifmg their Religion, fhould 
 mtet with a Chaftifement fuitable to their Of- 
 fence. Thefe Threats are iignified plainly in 
 the Gofpel by thofe Words of our Blefled 
 Saviour ; Wo be to l/ifc Corazain, Wo to thee Beth- M a t.c.xi. 
 
 v. 21. 
 
i6 INTRODUCTORY DISCOURSE. 
 
 Jaida; for if in Tyre and Sidon had been wrought 
 the Miracles that have been wrought in you, they had 
 long ago done penance in Sack-cloth and Aflies.It 
 fhall be more tolerable for ike land of Sodom in the 
 v. 24. Day of Judgment, than for thce. The impartial- 
 ity of the Divine juflice requires this kind of 
 Punifhment, for as there is an equality of Ca- 
 pacities, and Conveniences, fo therd isofPu- 
 nifhments and Rewards. Sins of Ignorance 
 are not to be confidered in the fame way, as 
 thofe that are attended wich more aggravating 
 Circumftances, where Neglect, DifrefpecT:, 
 Ingratitude, and Contempt are thrown into the 
 Scales, infinitely to the difadvantage of thofe, 
 who have been favoured with peculiar Bleflings. 
 In this Glafs, the Libertine, the tepid Chrif- 
 tian, nay even the ftri&ell Livers, may take 
 a view of themfelves, and be ftruck with Con- 
 fufion, when they confider, what it is they pro- 
 fefs, and what it is they have praclifed ; how 
 much they have promifed at their Baptifm, and 
 how little they have performed ? It is an un- 
 fpeakable Blefling to be a Member of the 
 Church of God, and to be provided with all 
 the helps it affords to make us Happy : But do 
 you imagine, that God does not require from 
 us a fuitable return ? If many whole Nations 
 are ftill intangled in the Errors of Idolatry ; if 
 the Jews have ftill a Veil over their Eyes ; cer- 
 tainly God requires from us performances an- 
 fwerable to the Advantages we enjoy above 
 them, and that we give the fame Tefl of our 
 Faith, which the primitive Chriftians produced, 
 -when they demonftrated the Truth of their Re- 
 ligion by the Innocence of their Lives: But 
 
 now 
 
INTRODUCTORY DISCOURSE. 
 
 now it is much to be feared the Rule will not 
 hold, for there is very little difference in out- 
 ward appearance between many true Believers 
 and Heathens, as to their Morals ; are not 
 their Hearts equally bent upon the World ? Do 
 they not give the fame Liberty to their Tongues 
 in Lying, Swearing, Backbiting, Detracting, 
 Slandering, and in idle, profane, obfcene Dif- 
 courfe ? Is the truth of our Religion difcover- 
 able this way, or rather do not we join with 
 Perfons of all Religions in Scandalous Praftifes? 
 Since therefore, we profefs ourfelves Chriflians, 
 let us refolve to be fo in fa<5t, let us endea- 
 vour to edify and convince all of the Truth of 
 our Faith by a confiftency of Behaviour; by 
 thefe means, our Faith will become ufeful, and 
 entitle us to the Reward promifed in the next 
 Life. 
 
 **** 
 *** 
 
 ARTICLE, 
 

 ^^ ** ^^ 
 
 *?**** ***?* ****** 
 
 **** ** *** 
 
 ARTICLE, I. 
 
 DISCOURSE, I. 
 
 I believe in God, the Father Almighty, 
 Creator of Heaven and Earth. 
 
 To us there is lut one God, the Father, of whom arc 
 (OH tkiftf*S. i. Cor. c. viii. v. 6. 
 
 THE Sum of the Chriflian Faith is taught 
 m the , Apoilles Creed, which I (hall 
 now begin to explain to you, 'Here, Dear 
 Chtiftians, you will find Sublime Truths con- 
 cerning the Being, and Nature of God ; con - 
 cerning the high My fiery of God made Man; 
 concerning the Miffion of the Holy Ghoft ; 
 The Eflablimment of a Church ; The Sublime 
 Truths of an other World ; and the Myftery 
 of Eternal Life. This fhort Sum of Chriilian 
 Doclrine, without exaggeration, is more 
 worth than all the Philofophers ever wrote ; 
 D 2 becaufe 
 
20 The CREED EX PLAINED. 
 
 becaufe it teaches that one Science, without 
 which, all Science is nothing, and which no other 
 Science teaches, viz. the Science of Eternal 
 Life. 
 
 TheDi- The firft Article of the Creed, is the Subject: 
 vif. of this Difcourfe ; but as this Article is too much 
 
 for one Difcourfe, I lhall therefore divide it in 
 two parts, the firft, viz. I believe in God, fhall 
 make up this Difcourfe, wherein, I will^r^ ex- 
 plain to you what is meant by thcfe words fbs- 
 licve, and fecondly prove to you, that there is a 
 God, from whom all things proceed, and that 
 there is but one only God. and no more ; laftly 
 I fhall inform you of the Nature and Attributes 
 of God. 
 
 Now, as the Creed contains the principal 
 
 pojnts of our Faith, fo the firft Article, I believe. 
 
 in God, is the principal Point of the Creed, the 
 
 firft Foundation of Faith, and Ground of ail 
 
 Truth, all Religion, and Virtue. It is called 
 
 (a] vide the Apoftles Creed, (a] becaufe, according to 
 
 Ruh ?n. j^ ancient Trad : tion of all p ft Ages, it was firft 
 
 ? x ,P* Sy , m 'compofed by the twelve Apoftl s. at the time of 
 
 boli. J>t. . r _. r J r , r ,, r . .f. 
 
 Ambrofe their Dilpenion, when, by a rerlecution rail- 
 Srrm. 38. ed againft them at jenifalem, they feperated 
 et St Aug.themfelves i n order to go and preach the Chrif- 
 
 ^erm. 181 Faith throuorhout all Nations. Then they, by 
 detemp. . 
 
 St. Iren.c- common agreement, made a Creed containing 
 us L. i. the Faith they were going to preach, that all, in 
 advcrf. different parts of the World, might teach one 
 
 )cn7' c Va " Falth ' and a11 Chriflians have one Belief, as 
 Z ' there is but one God, and one Faith 5 as St. Paul 
 [b Kphtf. fays, (b) 
 
 c -4- v -5 But, before I enter upon the Subftance of 
 this Article, it will be neceffary to confider a 
 
 little 
 
Art. i. Difc. 1. 21 
 
 little what is meant by the Words I believe, 
 which have fo much relation to the whole 
 Creed in general ; for altho' thefe words are 
 mentioned no more than twice, yet they are 
 underftood in the (everal parts of it, and vir- 
 tually to be expreffed not only to every dif- 
 tincl; Article, but even where an Article confifts 
 of feveral Parts, to each of thofe alfo : Thus as 
 we fay, we believe in God, we fay alfo in Effect, 
 we believe in Jcfus Chrijl ; we believe that he is the 
 only Son of God ; we believe that he is our 
 Lord ; we believe that he was conceived by the 
 Holy Ghoft, and foon. 
 
 To believe, is to affent to the Truth of any 
 Proportion, either on the Authority of the 
 Aflertor, or on the probability of the Thing it- 
 fe)f. You muft obferve, that Faith is divided 
 into Human and Divine : Human Faith, is an af- 
 fent to any Proportion on the Teftimony of 
 Man ; Divine Faith is an aifent on the Tefti- 
 mony of God, founded upon Divine Authority ; 
 fo that in matters of Divine Faith, when a 
 Chrillian fays, I believe, he does not mean / 
 think fo, I judge fo, or / am of fuch an Opinion, but 
 I am fully perfuaded, and do really and firmly 
 affent to the Truth of fuch and fuch Propofiti- 
 ons, through a full reliance on the Veracity, 
 Teftimony, and Revelation of God, and the De- 
 claration of his Church; and this is abfolutely 
 neceffary in the Cafe before us ; for Fle/h and 
 Blood hath not revealed (c] unto us thofe Truths (0 Mat - 
 to which we give our folemn Aifent in the c> XV1 * v * 
 Creed ; neither received we it of Man, neither were 
 we taught it, but by the Revelation of Jtfus Chrijl. [d] ( d ) Gal. ' 
 The firil Point of this Creed is to believe, that ' l<v - 12> 
 
 there 
 
$2 The CREED EXPLAINED. 
 
 P. I. there is a God, by which Term, we underfland, 
 one eternal, independent, felf exiftent Being ; 
 who was without Beginning, and will be with- 
 out End ; from whom proceed all things. 
 
 This is the Foundation of Faith, according to 
 the Maxim of St. Paul, that he who thinks to ap- 
 pro&ch God, mujl firft believe that he is, and that he 
 (t) Heb. is the rewarderofthofewhofeek him. (<?) To deny 
 c. xi.v. 6 the being of a God, was never a prevailing Er- 
 ror, it is fo very abfurd, that of all Paradoxes, 
 that could be advanced, it is the mod contra- 
 dictory to the common Notions of Senfe, and 
 Reafon to imagine, that this World, and all 
 things therein, and every Man himfelf, came 
 here by Chance. Let a man but confult his 
 Senfes, let him liften to them, and they will all 
 combine to evince, and illuftrate this great, and 
 folemn Truth of the Exiftence of a Deity ; 
 The Light proclaims it to the Eye, Thunder to 
 the Ear, Heat and Cold fpeak it to the Touch, 
 Food to the Palate, and Odours to the Noftril, 
 in a Word, every thing we fee, hear, feel, 
 ffiRom ta ^ e ' or fcnell, is full of God. (f) If we turn 
 c.i. v. 20 our Ey es upwards, and behold the vaft, and 
 beautiful Frame of the Heavens, and the min- 
 ing Orbs therein daily rolling on in an orderly 
 and undift urbed Courfe, this alone demon- 
 ftrates to us a Supreme Being, who made, rules, 
 and governs thofe different Bodies ; for as holy 
 David fays ; The Heavens Jhew forth the glory of 
 Cod, and the Firmament dedareth tlie -work of his 
 
 fe) Pf. 18. Hands, (s) 
 
 v. i. Return your Eyes to the Earth, and behold 
 
 her covered with an endlefs variety of Herbs, 
 Fruits, and Flowers; obferve the birth and 
 
 prog re fs 
 
Art. i. Difc. i: 2g 
 
 progefs of the vegetable World ; follow the rif- 
 
 ing and defcending Sap, and mark the opening 
 
 Leaf and Bud afk who cloathed the Lilly 
 
 with a beauty, which all the fplendor of Solo- 
 
 tnon could not equal ; behold a beautiful Dif- 
 
 play of every thing upon her extenfive Surface, 
 
 and Hill each individual appropriated to it's 
 
 Ufe ; Grafs for the Cattle, and herb for the Service 
 
 of Men. Corn for the Support, and Grapes, and 
 
 Wine for the joy and Comfort of his Life, (h) ( h ) ps - <;"' 
 
 Confider next the Animal World ; behold, v * 4 ' 5 
 how you youifelf are made, trace Life through 
 all her fecret fprings, follow the circulating 
 Blood along the Veins, and liften to your beat- 
 ing Heart ; watch the Starts and Sallies of your 
 Imagination, and meditate with wonder on the 
 Operation of your Soul, then fay, why are all 
 thefe things thus ? Whence do they proceed ? 
 To pretend to fay that they come by Chance, 
 NeceJJity, or Atoms, is a Refource unworthy any, 
 but, the weak, and wicked Wretch; who would 
 perfuade himfelf into the Belief of fuch a Syilem, 
 as is beft fuited to his own apprehenfions. 
 Hence then, we muft naturally refer to one only, 
 firft, and fupreme Caufe, and that is God, in whom, 
 and through whom all things do live, move, and 
 have their Being, (i} None ever denied the Being (O^cls c. 
 of a God, but Libertines, Profligates, and Fu- xv ^g v 
 gitives of human Laws, as well as of Divine 
 Providence, whole Crimes had fo viftbly pre- 
 judiced them againfl God, that all plainly faw, 
 it was the juft Fear of his Judgments, and no 
 other Argument, made them deny his Being. 
 
 As to the Heathens, the moft Idolatrous, and 
 moft Superftitious, even whilft they worfhiped 
 
 falfe 
 
24 The CREED EXPLAINED. 
 
 falfe Gods without number, never loft the No- 
 tion of the true one; a Notion fo deeply imprint- 
 ed, that Superflition itfelf could not wear it 
 out, for whenever a Man fell under a great dif- 
 trefs, which no falfe God could relieve, their 
 Hands were ftill lifted up to Heaven crying 
 out, God help me. Their wife Men (called the 
 Ancient Philofophers) by the help of Philofo- 
 phy alone, carried the Notion of a God as high, 
 as Reafon could go, and wrote nothing low, or 
 degenerate of the Divine Nature, and Attributes, 
 but they knew fo much of the true God, as to 
 afcribe to that Bleffed Nature, all that was 
 Wife, Good, Great, or Happy; calling him 
 Author of Wifdom, Author of Truth, Merci- 
 ful, Kind, and Beneficient to Men : True, and 
 worthy names of God : But thefe Men, tho* 
 they knew God, did not Glorify him as God. 
 And certain it is, that Men and Nations, were 
 once fo blind, as to adore Stocks and Stones, 
 the Sun, Moon, and Stars, dead Men, and 
 other Deities not worth mentioning ; never 
 worfhiping him from whom all good is derived, 
 living ftrangers to God, or as St. Paul has it, 
 (A)Eph. c. without a God in this World ; (k) for he, that lives 
 11. v.i 2. w ithout the true God, is truly without a 
 God, and what is Man without God ? Alan 
 without God, is not even Man, for without God, 
 all is either Nothing, or Miiery ; for Happinefs, 
 is a contradiction in Nature without God. This 
 was the misfortune of many great and power- 
 ful Nations, and is ftill fo to fome ; But in their 
 Misfortune, let us Dear Chriiiians, know our 
 own Happinefs, who not only know God, but 
 know him by clear Revelation, and miracu- 
 lous 
 
Art. i. Difc. l. 2 
 
 lous Worts, and vifible Effcds of his Power ; 
 who know him by fi^nal Marks of Favour and 
 Grace ; which Knowledge is worth all other 
 Knowledge befides ; for from this, all our 
 good begins, from this firft, and greateft Blef- 
 iing, and which, if thoroughly improved, is 
 Eternal L'fe ; only take heed of that Sin of the 
 Ancient Philofophers, left knowing God, you 
 fhould not Glorify him as God. 
 
 Now from what has been faid, it plainly ap- 
 pears that there is a God, or Supreme Being, 
 who rules and governs us and all Things; this 
 Nature alone tells us, the Pagan Philofophers 
 themfelves confefled and acknowledged it, and 
 it is a Thing fo manifeft, that the Scripture 
 tells us that none but Fools deny it. (/) W Pf- 13 
 
 I come now to my Second Point, which con- OT p 4 ^' 1 
 cerns the Unity of God. By this Article of the 
 Creed, we do not only believe the exiftence of 
 a God, but we alfo profefs, that there is but 
 one God ; for we do not fay, / believe in Gods, 
 but in God, the Singular Number, which fig- 
 nifies Unity or one God.* That there is, or can 
 be, but one God, who is the Sovereign Lord 
 of all Things vifible , and invifible ; who gave all 
 
 E Things 
 
 * The Pagans and Heathens, and fome blafphemous 
 Hcreticks, denied the Unity of God ; In the Greek, and 
 Ancient Latin Creeds, we read, I believe in One God; in 
 oppofition to the V akntinians , Cordonians, Marcionitus, &c. 
 
 Who introduced a plurality of Gods, and St. Irtnceus^ 
 affures us, they were the Difciples and SuccelTors of that 
 firft grand Heretick Simon Magus, Omnes Simonis Sama- 
 ntani Magi Difdpuli ft Succejforts Sunt. Lib. i. .30. 
 
 Some of them aflerted two coeval and coexiftant 
 
 Principles, 
 
26 The C R E E D I X P L A I N E D. 
 
 Things their Birth, and on whom they entirely 
 depend, is evident, and appears in the very 
 firfl Thought, or Conception of the Deity ; for 
 it being the effential Property, I may fay, the 
 Spccifick Attribute of God, to include in Him- 
 felf the whole Plenitude of Being, and all man- 
 ner of Perfection as in it's native Center : It is 
 plain that nothing can be, but as an emanation 
 of th ; s eflential Being, nor fhare in the leaft 
 Perfection, but r>s communicated from this 
 original fource : So that to conceive any Object 
 remote, and independent, or to imagine an 
 Equal really divided, or in Nature diftinft, 
 would be to annihilate the Notion of a Deity, 
 and no lefs a contrad 6lion, than to conceive an 
 irrational Man, or a rational Brute ; befides, 
 if he was not the onlv one, he would not be 
 the Sovereign of all, his Empire would not be 
 abfblute, nor his Dominion Univerfal, fmce a 
 Competitor would have a right to difpute with 
 him, if not the Superiority, or the Preheminence, 
 
 Principles, viz. God and Matter; from .which Syftem 
 as Tertullian very juftly obferves, they rea'ly made two 
 Gods. The reafon which induced Hermogenes to embrace 
 this Opinion, was that puzzling Queition, fo famous 
 in the primitive Church Yl'oQiv Tojt''-/.o", that is, from 
 whence was Evil? For he being unwilling to make God 
 the Author of Evil, and withal imagining it to be a 
 Subftantial Nature, and to have an Original Caufe fu it- 
 able thereunto, therefore in order that he might throw 
 the Source and Origin of it upon another, he affirmed 
 Matter to be a natural Evil Principle, coeternal with God, 
 who was contrary thereunto, from whence all other Evil 
 had its Rife, and Origin; fo that they believed there 
 were two Gods, the one, a good God, the other, an evil God, 
 who was the Creator of the World, the Giver of the 
 Law, and the Caufe and Author of all Evil, 
 
 at 
 
An. i.Difc. i. 27 
 
 at lead, an Equality and Independence, and if 
 we conceive them as different B ings, this differ- 
 ence would be either in Something, or in Nothing, 
 if in Nothing, they would bs the fame ; if in Some- 
 thing, the other would not be infinite ; but want 
 the different Quality. Hence, Tertullian fays, that x-rtull 
 a Multiplicity of Gods is the deftrution of them, L.t.adver 
 that is to fay, dellroys the very Notion of a Marci- 
 God ; and again, if God is not one, he is riot onem 
 God. For feeing that under the Notion of 
 a God, we neceifarily include the Supreme 
 and Sovereign Good, which is the fource and 
 Fountain of all created Beings ; it follows, that 
 he is eiFentially one, becaufe no more than 
 one abfolutely Suprerre. no more than one 
 independent prime Author of Things, on 
 whom all Things depend, in Nature can be. 
 For what is abfolutely Supreme, can admit of , 
 no Rivyl ; and what entirely depends on One, 
 is necelfarily independent of any other, in the 
 fame way of dependence, that is, whatever de- 
 pends on God, as the firft or total Caufe of his 
 Being, cannot depend on another Gaufe of the 
 fame Rank; and the reafon is, becaufe then it 
 would owe it's Subfiflence equally and totally 
 to both, which implies a Contradiclion. Be- 
 fides what is divided in many, is imperfect in 
 all ; neither can there be an equality in one, 
 without a'leflening in the other, becaufe Equal- 
 ity fpeaks an Independency, and where there 
 is a thing independent of the original Supreme 
 Sovereign Being, its Power and extenfive Do- 
 minion is reftrained, and confequently it ceafes 
 to be what it is fuppofed to be, that is, abfo- 
 lutely Supreme, Infinite, All-fuftaining, and 
 
 E 2 in 
 
28 The C R E E D E X P L A I N E I). 
 
 in a Word, Indivifible, Incommunicable, and 
 Inimitable. 
 
 This natural Truth of the Unity of God is 
 confirmed by the Authority of holy Writ, 
 which, almoft in every Page, makes mention 
 
 J 
 
 of one God, the Supreme Ruler of Heaven and 
 
 Earth; hence, Mofes fays, hear Jjrad, the 
 
 (d) Deut. Lord our God is one.(d) And David thus fays, 
 
 C f Tp'f V ' 4 ' ^ ou artl ^ c< ^ a l ne > M Anc * * n l ^ e Book of \\'if- 
 Ixxxv 10 dom we read thus, For there, is no other God but 
 (f) Sap. c. thou. (/} -who haft care of all. And St. Paul fays, 
 xii. v. 13. that there is no God but one. [g] And in his Epillle- 
 y) i Cor. to t ] le Eph e f ianSj he fays, there is but one God, 
 (A)Eph.c one Faith, one Baptifm. (h) For this Realon. it 
 iv. v. 5. is fet down as a firll Principle of Religion, and 
 as the Bans of all Moral Virtue. Thoujhalt not 
 ham Jlrange Gods before me, that is, thou malt 
 d] Exbd kave no other Gods but me.(z) Before I dole 
 c. xx.v. 3 this Point, it will not be improper to put you 
 in mind of the Wording of this Article ; for 
 by faying, / believe in God, we do not there- 
 by only own His Exiflence, and credit the 
 Truth of his Words ; but we moreover fignify, 
 that we put our Truft in him, and that we 
 love, and feek Him, as our chiefeft Good and 
 latt End. 
 
 ?. III. Jt will not fuffice, that we believe a God, 
 but we muft alfo believe rightly of Him. we 
 mud entertain reverent and worthy Concep- 
 tions of Him ; afcribing to him, and to him 
 alone, certain Powers and Prerogatives, In- 
 communicable to. and Incompatible with every 
 other Nature, which therefore, we call the Di- 
 vine Attributes. Thefe are high Matters for 
 |<eafon and Difcourfe, but I defign to confine 
 
Art. 1. Difc. i. 29 
 
 them within the Holy Scriptures, for no Man 
 mould prefume to know any farther of God, 
 than what he has been pleafedto reveal of him- 
 felf, either in his Words, or his Works. 
 
 St. Jerome takes notice, that God is called by 
 many different Names in the Hebrew text of 
 Scripture, which different Names exprefs each 
 a Divine Perfection. One of thele Hebrew 
 Names call Him the Strong, another Providence, 
 another God of Sabboth, or Lord of Heft*, ano- 
 ther abfolute Lord, another moft high, another 
 moft munificent, but the greateft Name of all is 
 this ; / am who am, (k) this was the Name. God (k) F.xod. 
 gave himfelf, when he fent Mofes to lead the c - "* v - 
 Ilraelites out of Captivity. 1 4- 
 
 To begin therefore on this Matter, the fir ft 
 Attribute of God, and which expreiles moft 
 of the Divine Nature, is the Name, God gave 
 Himfelf, when he laid, I am who am, the other 
 Divine Attributes, which we know from Scrip- 
 ture, are as follows. Omnipotent, Provident, 
 Merciful, Good, Kind, and Ef.nificc.nt to Men, 
 Jujt, All-Seeing, the Moft-Holy, Immutable, Im~ 
 menfe, Infinite, and Eternal. 
 
 Firft, the Name which God gave himfelf, / 
 am who am, fignifies, that God is a Being, the 
 Being of Beings ; being independent, caufed 
 by no other, and Caufe of all others, a Being 
 of Beings, is all that can be expreiTed, all Good, 
 all Happy, all Joy, all Comfort, all Sweet- 
 nefs, all Pleafure, all Delight, all that is 
 Wife, Happy, Great, Good, Jull, Powerful, 
 above all that is, or can be conceived, and all that is 
 not conceivable, all that is defirable, and all that 
 iatisfies defire, all that is admired, and all 
 
 that 
 
30 The CREED EXPLAINED. 
 
 that is admirable, all that Truth can tell, all 
 that Wifdom can know. It is evident, that the 
 Being of Beings, is all this, and infinitely more. 
 But here I am quite loft, a'hd Words lofe their 
 Signification when we fpeak of God ; it is 
 enough for us to know, that God is abfolutely 
 all; and this one Thought of God, has more 
 of Comfort, than all Creatures together can 
 afford, nor would I part with this ore 
 Thought of God for all this World : This is 
 the Folly of Men, to divide their Hearts a- 
 mong fo many Creatures, and leave Him, who 
 is abfolutely all ; and by one mortal Sin to lofe 
 this all, and that forever. 
 
 Next, God is Omnipotent, that is, all Power- 
 ful, or an unlimited Power of effe6Hng every 
 thing according to his own Will and Pleafure. 
 Again we confider God as Providence. The 
 Providence of God, is his all feeing Knowledge, 
 and all difpofing Wifdom, and all executing 
 Will and Power, by which He governs the 
 World ; but with a particular regard to human 
 Affairs, allotting to all Men their Portion of 
 Adverfity and Profperity, their Portion of 
 Health and Sicknefs, of Comforts and Sorrows, 
 of the Goods and Evils of this Life. This 
 Providence of God brings all good to pafs, 
 and permits all Evil, but does none, it turns 
 all Evil either to the good of Juftice, or 
 Mercy ; fo that this Divine Providence in hu- 
 man Affairs is double, one Providence of Juf- 
 tice, and another of Mercy ; all thofe, who are 
 obedient to its Commands and co-operate with 
 its Will, and DeOgns, are under the Provi- 
 dence of Mercy, that Providence which is good 
 
 to 
 
Art. i, Difc. 1. 31 
 
 to Men, which preferves from Harms, both of 
 Soul and Body, and makes all turn and co ope- 
 rate to their Good; but :\\ thofe. who are re- 
 bellious and Fugitives of the good Providence, 
 viz. all the Wicked, are under the Piovidenceof 
 Jujlicc, which either punifhes, or forfakes, and 
 frowns upon them. All Men are under one of 
 thefe Providences, and it is impoflible for any 
 one to efcape, for if he falls out of one Hand 
 of Providence, he drops into the other. Pro- 
 vidtnce ngain, has a double defign, one to bring 
 all to the End of Nature, and to keep on the 
 Government of the World : Another to direcl: 
 Things to the' good of Religion and Supernatu- 
 ral Ends ; a fling with high defigns, which is 
 one Caufe, that makes fo many deep Secrets in 
 Providence, and its ways unfearchable. There 
 is a Providence even in the Direction cf Brutes ; 
 a Providence over the World, a Providence over 
 every Man, and a great Providence over States 
 and Kingdoms ; but the greateft of all over the 
 jiifl. It is by this Providence, Families rife, and 
 Men manage wifely, and fucceed, Harm is 
 kept off, and every Man's Life, which has a 
 Thouland Dependences, is preferved by a 
 Thoufand Providences. In a word, there are 
 deep Secrets in Providence, as well as in Na- 
 ture, it's Mazes are intricate, and full of wind- 
 ings, and all within the Circle of Goodnefs, 
 Juflice, and Equity. But why do the wicked, 
 often profper, and thejit/l fuffer ; fome Rea- 
 fons for this are plain. Firft, it is the na- 
 ture ot Goodnefs to make His Sun fhine upon, 
 the Bad, as well as the Good : Secondly, fome 
 Tempers are won to Virtue by Sweetnefs, and 
 
 the 
 
The CREED EXPLAINED. 
 
 the greatnefs of God's Rleffings. Thirdly, one 
 Wicked Man is permitted to profper, in order 
 to punifh another ; and one Kingdom to flou- 
 rifh, to punifh the Sins of another ; and ano- 
 ther to rife in it's turn to pull down that ; God 
 often makes the Wicked execute Judgment on 
 the Wicked. Fourthly, God is like an indul- 
 gent Father, he trains up his Children (he Juit, 
 by all the Arts of fuffering, to make them hard 
 and proof for Labour and heroick Deeds; fo 
 kill the Seeds of corrupt Nature, to perfect 
 Patience, and work an Eternal Weight of Glory, 
 all their fufferings turning into Virtue ; and 
 fo the fcourge turns into a Blefling; thefe are 
 Reafons we know, but there are many other 
 we do not. 
 
 Moreover, Godisju/t in diflributing Rewards 
 and Punifhments ; juft in making all Men fuf- 
 fer, what others have fufFered by them. Juf- 
 tice'm God, is a Will to repair the order of Juf- 
 tice, prejudiced by our Sins ; This Juflice, is 
 fometimes called Anger, but, properly fpeak- 
 ing, there is no Paflion in God, but all is a 
 calm Tranquility, for God, is fo high above 
 Creatures and their Injuries, that whatever paf- 
 fion he feems to put on, he flill preferves his 
 Enemies, and our Sins neither afflict, or tire 
 him ; his Anger is nothing but Juflice. Now 
 the Nature of Juftice, is firfl, to leave no Sin 
 unpunifhed, which Mercy has not pardoned ; 
 Secondly, to patronife all the Jufl ; Thirdly, 
 not to be fwayed, or ever turn from the right. 
 Such is the great Attribute of Juftice, in whofe 
 Scale we are all to be weighed ; but remember 
 Dear Chriflians, that thofe. who both offend 
 
 againfl 
 
Art. i. Difc. i. 
 
 againft Juflicc, and defpife or negleft Mercy of- 
 fered, will at laft fuftain the Puniiliment both 
 of angry Jiiflice and injured Mercy. 
 
 Again, God is allfeeing or omnifcicnt, that is, 
 knows all Things ; He is all Eye and Light 
 even in Darknefs, and fees the very fecrets of 
 Men's Hearts, which is often the greateft kind 
 of Darkneis, He foreknows and fees Men's 
 wills, tho' never fo difagreeing, the paft and fu- 
 ture are prefentto him ; and all our Sins, tho' 
 pa ft, and future, are as prefent to God as they 
 were the very moment we committed them ; 
 for properly fpeaking, God cannot be faid to 
 remember or forget ; only one thing, God is 
 faid to forget, viz. Men's Sins that are repent- 
 ed of. 
 
 Next, God is mojl high ; firft, He is high in his 
 Nature, fecondly, in his Knowledge, thirdly, 
 He is high in Majefty and Dominion ; for all 
 is His ; laflly, He is high in Habitation, whofe 
 Throne is above all height. 
 
 Again, God is all Holy, Holy through all his 
 Works, Holy in our Creation, Holy in our 
 Redemption, Holy in our Juflification, Holy 
 in Heaven, and Holy upon Earth, and Holy 
 even in Hell itfelf, Holy in the Womb, Holy 
 in the Manger, and Holy on the Crofs, Holy 
 in His Mercies, and Holy in his Punifhments, 
 infine, he is all Holy. 
 
 Farther, God is immenfe, or omniprefent, that 
 is, really and actually prefent at one and the 
 fame Time in all Places, and all Things, whofe 
 Subftance, as well as Benefits, fuitains all 
 things in being ; in Him we live, move, and are, 
 as in an immenfe Sea, not of Waters, but of 
 F Bleffings ; 
 
34 The C R E E D E X P L A I N E D. 
 
 Bleffings; and we depend more eflentially on his 
 Influence, than the Heat on the Fire or the Ray- 
 on the Sun, or the Infant on the Womb. He 
 isprefent in Hell, as a fevere Judge, on Earth, as 
 a mild Ruler ; in Heaven, as a glorious King. 
 Every where prcfent to fuccour the Pious, 
 every where prefent to judge the Wicked. 
 
 Moreover, God is immutable or unchangeable ; 
 The immutability of God, is a firm P.offeflion of 
 all Good, which can neither change to any 
 thing Better, or Equal, or Worfe. Godisfirft, 
 Unchangeable in Nature ; fecondly, in Coun- 
 cils ; and thirdly, in His [udgment, ever hat- 
 ing Witkednefs, and loving jiiftice, with the fame 
 Love and Hatred : not like Men in continual 
 Change; changeable of Mind, of Will, of 
 Counfel, of Defire, of Affection, in a perpe- 
 tual hurry of change, and commonly from 
 Good to Bad, from Bad to Wotfe ; till at laft 
 they change from Life to Death, and from 
 Earth to Hell. 
 
 Laftly, God is infinite or Eternal. It is hard 
 to fay what Eternity is, becaufe we know not 
 what Time is, only this we are fure of, that he 
 was without Beginning, and will be without 
 End : God alone is Lord of Eternity, and inha- 
 bits it ; He is King of Ages, and is faid to reign 
 beyond Eternity, that is to lay, beyond our 
 Notion or Conception of Eternity. To thee 
 O God the Eternal and Immortal, belongs the 
 Age of Life ; to us the Age of Death, thou 
 feefl all things die, and when they are once 
 Dead, they will never return to the fame Life. 
 Such Dear Chriftians are the Divine Attri- 
 butes which we know, and what we do know, 
 
 is 
 
Art. i- Dif. i 35 
 
 is in God after a different manner from what 
 we think ; for when we call God good, that 
 does not fully exprefs his Perfection, and if 
 you call Him Goodnefs itfelf, that does not 
 yet fufficiently exprefs it, for His Nature is 
 incompreheulible, and His manner of Exifling, 
 different from that of all Creatures, He is a 
 pure Spirit, in whom there is no Composition of 
 Accident, Quality, or Quantity, or Degrees of 
 Perfection, but all in Him, is one Thing, and 
 that Infinite. 
 
 We know at lead enough of the Divine 
 Nature, to praife, love, and admire Him; for 
 tho', he is above all Praife, yet what we call 
 our Praife, He calls his Glory, and this, is what 
 He requires from us ; ivho of all the Works of 
 ih? vHible Creation, are alone capable to give 
 Plim Thanks. Wo be to that Chriftian then, 
 who knowing God, neglects to adore, love 
 an I praife Him as fuch. The bare Belief of a 
 God, and the Knowledge of his Nature and 
 Attributes will avail us nothing, unlefs we en- 
 deavour to ferve Him, and approach to Him. 
 Would you then Dear Chrillians, know the 
 way to approach to Him, it is in a few words 
 this ; The firfl degree, or ftep, is to retire from 
 }iis oppojite the Devil, for the farther you retire 
 from one oppofite, the nearer you approach to 
 the other ; the fecond, is Humility, becaufe to 
 the humble God (loops ; The third degree, is 
 Love, for it is the nature of Love to unite ; Laft- 
 ly, the way to approach to Him, is by Prayer ; 
 and all the Advancements and Afts of Virtue, 
 are the fteps and degrees by which you may ap- 
 F 3 proach 
 
36 The CREED EXPLAINED. 
 
 proach the Divine Nature, andpotfefs Him, who 
 in one Word, is all we candefire, hope, or with 
 for, &c. 
 
 ARTICLE, I. 
 DISCOURSE. II. 
 
 I believe in God, the Father Almighty, 
 Creator of Heaven and Earth. 
 
 The Father of whom are all Things, i. Cor. c. viii. v. 6. 
 
 TheDi. 
 vif. 
 
 THE firft Part of this Article, viz. I believe 
 in God, I explained in the laft Difcourfe, 
 wherein Iprovedtoyou the Exiftence of a God, 
 as alfo. that there is but one God ; I likewife 
 laid before you in part, the Nature and Attri- 
 butes of God. What therefore I now intend, is 
 to explain to you the fecond part of this Arti- 
 cle, which is; The Father Almighty, Creator of 
 Heaven and Earth. This exhibits to us other 
 Attributes of God. But for the proper illuftra- 
 tion of this fubjecl:, it will be requifite that we 
 confider what is meant by thofe Terms, of Fa- 
 ther Almighty, Creator of Heaven and Earth. In 
 this Article, God is particularly Diftinguifhed 
 by the Title, or Character of Father, but in what 
 fcnfeorfor what Reafon, I proceed to confider.* 
 
 la 
 
 * The. Title of Father denotes God to be the Origin 
 of all Beings, in contradiction to the Gnojlic&s, and fome 
 Other Hereticks of the firft Ages, who denied God's 
 
 Paternity 
 
Art. i. Difc. 2. 37 
 
 In the firft place, God has undoubtedly a moft P- 1. 
 equitable Right to this application, as being 
 the firft Fountain, from which we received our 
 Being ; fo that God is our Father by Creation, 
 which feems to imply a better Right to the Ti- 
 tle of Father, than Generation ; for thofe, whom 
 we call our Fathers, are no other, than fecond 
 Caufes or Inftruments in the Hand of Almigh- 
 ty God our firft Father, who as St. Peter fays, 
 has given us all things which appertain to Life*'^-?', 
 who encreafes, nourishes, and preferves this Life, v ' c ' J * 
 fo that Men are but improperly Fathers in com- 
 parifon of God ; again, Man is particularly 
 called the Offspring of God, even in the Lan- 
 guage of Heathens, as St. Paul teftifies of them, c . x vfL 
 in the A6ls of the Apoftles. And the Prophet v. 2 8. 
 Malachi plainly afferts, that Creation conltitutes 
 a right of Paternity, For have we not all one Fa- 
 ther, fays he, hath not one God created us. This 
 Notion of God's Paternity (founded on Creation) 
 js univerfal, and as ancient, as Creation itfelf. 
 
 Again, God's Claim to this Title, is founded 
 on Rtdcmptioriy for thus Mofes faid to the Ifra- 
 
 Paternity in this refpel, by difowning him to have been 
 the Creator, and Producer of the World, and of all 
 Creatures therein ; and therefore refufed to ;ive him 
 that appellation, or title of Father ; and thus afting 
 therein far worfe, than the very Heathens, who by the 
 glimmering light of Nature alone, conceived God under 
 this Notion, that he was the Fatksr Omnipotent, and as 
 fuch, they reverenced and adored him, as LaElantius af- 
 iures us in thefe Words ; Omnem Deum,necefe efl viler 
 Jblennes ritus et precationts Patretn nuncupari, non tantinn ho - 
 noris gratia, verum ctiam rationis ; quod et aniiqui.or eft homing 
 et quod vitam^falutem, victumpnzjlat,ut Pater, Injlit. Lib. 4.- 
 C. 3 . 
 
 elites, 
 
 v jg 
 
38 The C R E E D X P L A I N E D. 
 
 Dsut. c. elites, is not he thy Father, that hath pofe/Jed thee, 
 xxxn.v,6 an ^ ma d e thgg^ an d crca t e d tf iee ? And thus the 
 
 Ifai. c. Prophet Ifaias cry eel out doubtlcfs, thou art our 
 Jxiii. v. Father, though Abraham hath not known us. and 
 *& Jfrael hath been ignorant oj us ; thou U Lord, art 
 
 our Father, our Redeemer. But in order that his 
 Title might be perfect, and without Flaw, al- 
 tho' we are the Children ot God, both bv Crea- 
 tion and Redemption, yet He has been pleafed to 
 make Himfelf our Father by Adoption ; For you 
 Rom. viii ^ ave recc ived the Spirit of Adoption of Sons, fays St. 
 v. i 5 . Paul, whereby we cry Abba, (chat is) Father. 
 Therefore, bthold, fays the Apoftle, -what man- 
 i. John, ner of Charity the Father hath bellowed upon us, that 
 c. m. v.i vxj&ffiAd be called the Sons of God ; fo that God is 
 in a particular manner, the Father of ail the 
 adopted, that is, of thofe to whom He has 
 given his Spirit, in whom the Holy Ghoft re- 
 lides ; of thefe, God is properly Father, and 
 thefe, are worthy to be called his Sons : All Chrif- 
 tians outfit to be fo, but fome are degenerated, 
 and by Sin are become Sons of the Devil. Some 
 few there are, on whom God's Affe&ions are 
 placed, becaufe they do A6tions worthy of the 
 Name of the Sons of God, as Acls of Faith, 
 Hope, Love, Obedience, Sec. which prove 
 them not to be degenerated Sons, but born of 
 God, and Heirs to his Kingdom. Our Lives 
 therefore fliould in all things anfwer the Digni- 
 ty of our Vocation, and as St. Paul fays, our 
 (2) T?hi\.cConverfation Jliould be in Heaven, (/) or at lea ft, 
 iu. v. 20. not unworthy thofe who afpire to that heavenly 
 Blifs. Acknowledge O Chriftians, your Digni- 
 ty of being made the Sons of God by Baptifm ; 
 do not by a wicked Life, and a degenerate Con- 
 
 verfation 
 
Art. i. Difc. 2. 39 
 
 verfation forfeit your Dignity. Remember of 
 whofe Body, and under what Head, you are 
 a Member, and how you were fnatched from 
 the power of Darknefs, and transferred into 
 Light. 
 
 Again, God is called Father of Mercies, but 
 not Father of Judgment., becaufe Mercy is his 
 own Offspring 1 , but Judgment has it's rife from 
 our Sins. Mercy in God, is a Will of relieving 
 our Miferies : This Mercy fhews itfelf, firft, in 
 patiently bearing with Offenders, in being flow 
 to punifh, and inclined to pardon ; fecondly, 
 his Mercy is manifold, that is, God feldom 
 grants one fingle Mercy, but many to the fame 
 Pet (on ; thirdly, his Mercy is univerfal, He pro- 
 claims pardon to all, who will repent and turn 
 to him ; and even when he punifhes Sinners, 
 His very fcourges are Mercies, for it is to be ob* 
 ferved, that Punifhmcnts which are lefs than 
 Death, and do not quite deflroy, are fo many 
 Mercies to make Men repent : Thefe you will 
 fay are harfh Remedies, but ftill let me tell you, 
 they are Remedies, and even in thefe, Mercy 
 has the Art to mix fweets with the bitter, and 
 alleviate Sorrows with Comforts, and Pain with 
 Refrefhments, fo that Mercy, even in Punifh- 
 ment Mill fhines with all it's Ra:ys of Divinity. 
 Thus Gods Mercy is above all his Works ; were 
 it not for this Divine Attribute, we had all been 
 con fumed long fince, and nothing fhews the 
 Magnanimity of God more than Mercy ; when 
 neither Multitude . nor Magnitude of Offences 
 can move His Tranquility. 
 
 Secondly, the Title of Father is here added 
 to the firft Perfon of the Bleffed Trinity, in or- 
 
 der 
 
40 The CREED EXPLAINED. 
 
 der to diftinguifh him from the two other Per- 
 ions, viz. the Son, and the Holy Ghoft. who 
 i a ]f o i ear Tejlimony in Heaven, (m) fo that we are 
 here obliged to believe, and adore a Trinity, or 
 three diflincl: Divine Perfons in a mofl perfect 
 Unity of Nature. 
 
 Thirdly, the moft eminent Notion of God's 
 Paternity, is with refpe6t to the fecond Pei fon 
 . . , of the Blefled Trinity, who is called His Son, 
 c.i. v. 14 an ^ by wa 7 of Eminence his only begotten [n] and 
 (o) Mat. beloved Son, (o] as He is (he Father of our Lord Je- 
 c. iii. v. J" us Chnji. (p] He is called Father upon account 
 1 7* of his begetting the fecond Perfon, by an Eter- 
 
 c i v q na ^ Generation, and the fecond Perfon, viz. 
 Jefus Chrift, is called his Son, with refpeft to 
 his Relation to the Father ; now how, and in what 
 manner this Relation fubfifts, will come more 
 properly under confideration in the next Arti- 
 cle : Let it fuffice then for the prefent to fay, 
 it is greatly different from any refemblance of 
 it with regard to ourfelves, and it is chiefly in 
 this Senfe, that the Term Father feems to be 
 added to God in the Creed. 
 
 P. II. The next thing, which offers itfelf in this Ar- 
 ticle, is that great andglorious Attribute of God, 
 by which He Rules, and Governs every thing 
 with an unlimited and abfolute Dominion, ex- 
 prelfed by the Word Almighty. 
 
 The Apoftles in order to confirm our Faith 
 and Hope in God, and to raife in our Minds a 
 more noble Idea of his Grandeur and Majef- 
 ty, adjoin'd that glorious Epithet Almighty, 
 that is, all Powerful : No Epithet is more fre- 
 quently given to God in the Scripture, than this 
 of Omnipotent, Which word implies a Power 
 
 of 
 
Art. I. Difc.- II. 41 
 
 of doing all things ; not only what we can 
 conceive, or imagine, but infinitely more, and 
 whatever is not in itfelf inconliftent ; a Power 
 alfo, of ufing. and difpofingof all Creatures ac- 
 cording to His own good Pleafure ; and that 
 each of thefe high Prerogatives, both belong 
 in the mod eminent manner to God, is abun- 
 dantly evident both from Scripture, and many 
 other considerations..* 
 
 G Nothing 
 
 * Contrary to that monflrous and blafphemous Here- 
 fyofthe Vakntinians, Simonians, Msnandians, Gnofticks, &c. 
 who affirmed. as I have already obfcrved, that there were 
 two Gods,the one Good,and the other Bad ; and that Mat" 
 ter was co-eternal with God, from whence, the bad God 
 proceeded, and out of which confufed Heap, he produc- 
 ed the World, in the fame order and regularity, wherein 
 it now is ; but fome of the Gnojlicks, did not allow Matter 
 to be co-eval with the firft, or good God, yet they affirm- 
 ed it's co-exiftancy with, and even pre-exiftancy to the 
 bad God, or inferior God, whom they believed to be 
 the Creator of the World. Thefe monilrous Hereticks, 
 imagined a copulation of thirty Aions, or Sacred Beings, 
 as they termed them ; fifteen of whom were Male, and 
 fifteen Female, begotten and generated one from ano- 
 ther ; and from whom proceeded the Creator himfelf, as 
 alfo the Matter, out of which he made the World. Now 
 this ridiculous, and monftrous Opinion, was an impious 
 Reflection on the Almighty Power of God, as tho' he 
 had not fufficient Power to prepare, or create Matter for 
 his Work of Creation. --Again there were other Here- 
 ticks, who derogated from the Almighty Power of God, by 
 afcribing the Creation of the World to Angels; as did 
 the Followers of Simon Magus, viz. the Saturninians, Bafi- 
 lidians, Carpocratians, and others, who all combined in 
 this Degradation of the Almighty, and the taking from 
 him, the Honour and Glory of this firft manifcllation of 
 his Divine Power, in creating and framing this ftu- 
 pendous Fabrick of the Univerfe ; and all this quite 
 contrary to the Chriftians Belief of the Almighty Pow- 
 er 
 
42 The C R E E D E X P L A I N E D. 
 
 Nothing Dear Chriftians, conduces more to 
 the framing a jufl Notion of the Deity, than the 
 confideration of His unlimited Power, and no 
 word, more aptly expreffes this Power, than that 
 of Almighty ; therefore, the Reafon why the Apo- 
 illes inferted this Attribute of Omnipotence in the 
 fir ft Article of the Creed, and not in the red, 
 was not only to excite an awe, and Refpe6t for 
 the Supreme Being, but chiefly, becaufe it facili- 
 tates and opens a way towards the believing of 
 the fubfequent Articles ; and indeed of all the 
 Points of the Chriftian Doctrine. Becaufe if 
 we believe God to be Almighty, all Powerful, 
 and able to do whatfoever he pleafes, how can 
 we queflion the Poflibility of bis Wonders, 
 fince nothing refifts an Almighty Power ? So that 
 the Notion of Omnipotency, being once imbibed, 
 this grounds all our Faith, and whatever is after 
 propofed to be believed, tho' the Objet, be ne- 
 ver fo obfcure, or difficult' to comprehend, or 
 furpafling the Order of Nature, and limits of 
 human understanding, yet we conclude, that 
 
 nothing 
 
 er of God ; who no ways ftood in need of an eternal 
 Subftance, or Matter antecedent to the Creation of 
 the World, from whence it fhouldbe formed or taken ; 
 neither ftood he in any want of the help of Angels to 
 effeft fo great a Work ; lince he was infinitely able of 
 himfelf to create ten Thoufand more Worlds, if it had 
 pleafed him fo to do ; for we believe him to be Almighty, 
 and that he Created all Things both vifible, and invift- 
 ble out of Nothing, but by his only Word ; and that he 
 governs and rules all as he pleafes; and that all Things 
 are fubjeft to him, and depend upon him. But who- 
 foever is willing or defirous, to examine farther into 
 this grofs and ridiculous Syftem of thofe frantick Here- 
 ticks, I refer them to the firfl and fecond Book of St. 
 Irtnceus. 
 
Art. I. Difc. II. 43 
 
 nothing is impcffible to Him, who is Omnipo- 
 tent ; and therefore we ft and in need of no o- 
 ther Argument, than the Teftimony of His 
 Word, to convince us of the Truth snd pofibi- 
 lity of the thing ; without queftioning with our 
 modern Scepticks, how this, or that can be ; for 
 as his Word, is the Manifeftation of his Will ; 
 fo his Will, is the Manifeftation of His Power. 
 Hence we read in the Book of Efther, Lord, 
 Almighty King, all things are in thy Power, and there 
 is nothing that can refifl thy Will, (q} (q) Eftr. 
 
 Befides, the Belief of an Almighty Power, c> XU1> v * 
 does not only ftrengthen our Faith in regard 9 ' 
 to all revealed Points of Doctrine, but it alfo 
 confirms our Hope, and Confidence in the Pro- 
 mifes of God, tho' they feem never fo great, and 
 above human Nature j it likewife cures Defpair, 
 and prevents our being too much dejected ; it 
 fupports us, who are frail and weak in the hero- 
 ick Acts of Virtue ; and animates us to under- 
 take great things for the Glory of God ; be- 
 caufe he that is Almighty, is our ftrength ; more- 
 over, it teaches us to fear God, to refpecl; Him, 
 to dread Him, and to work out our Salvation, as 
 St. Paul fays, with fear and trembling (r). For (r) Phil, 
 who can offend with impunity an all powerful c> n< v - 
 Being ? Who can think to efcape the juftice of 1 
 him who is Almighty ? Therefore the Scrip- 
 ture Exhorts us to Fear Him, who after he has 
 killed, has Power to cafl into Hell, (f} (/) Luc, 
 
 Let therefore, this be an eftablifhed Principle, c< *"-v.5.. 
 that God is Almighty, for fo He fays of Him lei f, 
 / am the Almighty God, (t] it is alfo written in (/) Ccn; 
 the Apocalypfe or Book of Revelations, Th* c. xvif. 
 Lord God, who is, and who was, and who is to come v - ** 
 G 2 the 
 
44 The CREED EXPLAINED. 
 
 (M) Apoc.//ze Almighty, (u) The fame is attefted in many 
 
 c. i. v. 8- other pl aces o f the holy Scripture; Hence the 
 
 Angel faid, to the Bleifed Virgin, no Word 
 
 (za] Luc. JhaUbe impojjible to God [w] that is to fay, there 
 
 c.i. v.37-is nothing conceivable which God cannot Effeft, 
 
 unlefs it be, what is inconfiftent with the Divine 
 
 Perfection, as Sin, Ignorance, Deceit, Death &c ; 
 
 for as St. Auguflin well obferves, if God could 
 
 die or lie, or either deceive or be deceived, or 
 
 Serm. ad aft unjuftly, He would not be Almighty ; and 
 
 Cat de as j| e j s i n fi n ;t e ly Good, and juft, fo He can do 
 
 ' 'nothing, but what is good and juft. 
 
 But you mull here obferve, that tho' we af- 
 fcribe the Title of Almighty, to God the Father, 
 yet the fame, is equally proper to the Son, and to 
 the Holy Ghcft, for as it is a pofitive Attribute 
 eflentially flowing from the Divine Nature, and 
 the Divine Nature or Subilance, being one and 
 the fame in all three Perfons, fo the Proper- 
 ties which follow from it muft likcwife be the 
 fame, and as " We fay in St. Athanafius's 
 '' Creed, that the Father is God. the Son is 
 f: God, and the Holy Ghofl is God, fo we 
 " confefs, the Father Almighty, the Son Al- 
 " mighty, and the Holy Ghoft Almighty, and 
 " yet there are not three Almighties." The 
 Reafon why we attribute this Title more efpeci- 
 ally to the firft Perfon of the bleiled Trinity, 
 that is to God the Father, is, becaufe He is the 
 Fountain of all Beginning, as not proceeding 
 from any other. 
 
 f. III. I proceed now to the laft particular of this Ar- 
 ticle, Crcaiorty "Heaven and Earth ; the Senfe ofthis 
 is ; in the beginning of all Time, God by infinite 
 Power, made out of nothing Heaven and Earth, 
 
 aricj 
 
Art. I. Difc. II. 45 
 
 and all things contained therein, whether fpiri- 
 tual or Corporal, vifible or invifible. On the 
 firlt Day, light was made an univerfal Good, an 
 Expreffion of Divine Goodnefs itfelf, which 
 fliines both upon the Good and Bad. God 
 wifely beginning the Ornament of the World 
 from Light, without which all the work would 
 have been vain, and ufelefs, becaufe unfeen. 
 The next Day, God made the Firmament, a 
 Work of Strength and Power, which looks like 
 Glory itfelf. The third Day, the Waters were 
 divided from the Earth, and the vaft weight of 
 Waters received the Command of God for their 
 Bounds, called the Sea, a Work prodigious for 
 depth, length, breadth, and the Motion of it's 
 Tide ; the Earth by this means being left dry 
 appeared the centerof the World, a ponderous 
 Weight in the midft of the air unmoved, 
 cloathed with Greens and Herbs of all forts 
 (wholefome and innoxious, had not Man's 
 Sin poifoned them, or rather deprived him of 
 Prudence to difcern between wholefome and 
 unwholefome) bedecked alfo with Flowers, en- 
 riched with Seeds, and all it's Fruits, the Food 
 of Life, and ftored with Minerals in it's Bow- 
 els, which afford matter to fo many rare pieces 
 of Art, and Gold which governs the World. 
 The fourth Day, God made the celeftial Orbs, 
 the Sun, the Eye of the World, a Work noble 
 and admirble in it's Magnitude, in Height, in Si- 
 tuation, in Motion, in Influence, and in Heat ; 
 And the Moon the Eye of the Night, and the 
 Stars in all their Magnitudes watching in their 
 Courfes like the Armies of God, Images of the 
 Saints, who fhine in Heaven like Stars in the 
 
 Firmament, 
 
46 Ihc CREED EXPLAINED. 
 
 Firmament. The fifth Day, God made Birds 
 and Fifh, next, he formed the feveral forts of 
 . ' Animals, and all other living Creatures, each 
 in it's Element, and each with a Blefling, made 
 to rejoice and to feed on the Stores of nature, 
 and to be a proof of a Providence ; Works 
 wonderful in two things, firft, in Structure and 
 Arrayment of their Bodies ; and fecondly, in 
 their Inflincis and Properties, in changing their 
 Food and medicinal Herbs, in changing their 
 Climate, and the Seafons for Health, as alfo 
 in their induftry in ufing their arms offenfive 
 and defenfive, in getting their prey, and 
 ftrong Inclination to encreafe and breed up 
 their young; all thefe works were perfect and 
 without defect, in all their vigour and youth 
 of Nature. The Palace being fo built and a- 
 domed with all things, either for ufe, Pleafui e, 
 or Science ; Laftly, He made Man even to his 
 ($} Gen. own Image and likenefs, as Mofes teftifies (from 
 c. i. v. 27 wnom we have a genuine Defcription of the 
 World's Creation) and conftituted him Lord 
 over all Creatures in this World, and endowed 
 him with exquifite Senfes and Appetites to tafle 
 of all the Goods provided, and to reflect upon 
 his Pleafures: But thefe Appetites wereallmade 
 lubjcct to the fuperior Power of Reafon, 
 which was made to command Appetite, as well 
 as Brutes ; all Creatures were made fubject to 
 him, and the Goods of Providence given to 
 ferve the noble Ends of Nature and Virtue, and 
 he endowed with Liberty and free choice, to 
 ufe all well, or ill, that he might be capable of 
 a reward in doing acts worthy of Praife: Man 
 was made in the lafl place, as the Matter-piece of 
 
 Creation, 
 
Art. I. Difc. II. 47 
 
 Creation, the End of Nature, for whom the 
 World wasmade,tobehisPalace; and he, made as 
 were, it to behold and admire all the Scenes of 
 Divine Perfe6lions in His Works, as being alone 
 capable to reflect, and know, Love and Serve 
 God, to admire His Works, and to return 
 Thanks, and make a right ufe of all things given 
 to him. You lee now, Dear Chriftians, for 
 what End all was made, and for what End Man 
 was made, all Creatures for Man, and Man 
 for God; he who anfwers not this End, in vain 
 was he made, and better had it been for that 
 Alan never to have had a Being. 
 
 I fhall not here, enter into Arguments againfl 
 the Principles of fome fort of People, who pre- 
 tend that the World was eternal and never had 
 a beginning : Others there are, who would 
 perfuade us, that it owes it's Birth to fome 
 llrange unintelligible Caufe ; which they call 
 the fortuitous Concourfe of Atoms, that is, that 
 there were from all Eternity, certain fmall Par- 
 ticles of Matter, fluctuating backwards and for- 
 wards in the Void of Space, but at laft, fome 
 how or other, they jumbled themfelves toge- 
 ther into that beautiful and regular Form, in 
 which, we have feen them ever fince; Man 
 himfelf according to them had no better origi- 
 nal, than to be the Spawn of Chance. Now, 
 what can be more contrary to human Senfe and 
 Reafon, then thefe fenfeleis Suppofidons ? The 
 very Heathens themfelves have already confut- 
 ed, and exposed them. For my part, till I fee a 
 Number of Letters fhaken together into an in- 
 genious, and accurate Poem or TracT: of Philo- 
 fophy, I fhall think we ought juftly to with- 
 hold 
 
48 The CREEDEXPLAINED. 
 
 hold our aflent from fuch a whimfical, and un- 
 natural Syftem. 
 
 The lafl thing to be confidered in this Arti- 
 cle, is, the means which God ufed in this Work 
 of Creation ; which was neither manual Ope- 
 ration with refpecl: to Himfelf, as fome have 
 impioufly and abfurdly fancied, nor the Mi- 
 niftry of Angels, as others have fuppofed, 
 which Opinion is held by the generality of the 
 Turks even to this Day : But the fole and en- 
 tire Inftrument was the Divine Fiat, that is the 
 efficacious Word of God; He had only to fay, 
 let fuch a thing be, and immediately it was fo ; 
 Thus the Heavens and the Earth wcrejinijhed, and 
 (j)Gen.c. a n their Ornaments. (y\ 
 
 II V "I 
 
 I mall now conclude this Article, with a brief 
 Recapitulation of what I have faid upon the 
 whole, that the Mind may behold at one glance, 
 what hitherto fhe has contemplated at feveral 
 Views. When therefore we fay, I believe in God 
 the Father Almighty, Creator of Heaven and Earth, 
 we profefs that there is a God, and only one, 
 who was from all Eternity, and will be without 
 End, felf-exiftent, independent, and of a fpi- 
 ritual Subliftance, infinite in Power, infinite in 
 Wifdom, infinite in Goodnefs, infinite in Du- 
 ration, and infinite in all Perfections ; and in 
 whom we put our whole hope, truft, and con- 
 fidence. We confider this Being in quality of 
 a Father, as he is the Univerfal Parent of all 
 Creatures, in as much as all of them derive their 
 Being from Him ; but more particularly of all 
 good Chriftians, who have received the Spirit 
 (z} Rom. f Adoption, by which they call him Father, as 
 c,viii vi5 St. Paul fays (z) But in a more particular man- 
 ner 
 
Art. I. Difc. II. 
 
 rier we acknowledge His right to this Appella- 
 tion, as being by Nature the Father of his Eter- 
 nal Son, the fecond Perfon of the Bleffed Tri- 
 nity ; not that there is the leaft inequality, be- 
 tween the Father, Son, and Holy Ghoft, who 
 are all one and the very felf fame Eternal God ; 
 but we call the Father the firft Perfon, becaufe 
 He proceeds from no other ; the Son the fecond 
 Perfon, becaufe He proceeds from the Father on- 
 ly ; and the Holy Ghoft the third Perfon. becaufe 
 He proceeds both from the Father and the Son : 
 We likewise call him Father, to diftinguilh 
 Him from the other two Perfons in the Sacred 
 Trinity : Befides Creation is appropriated to 
 him as being a Work of Power, (tho' not fo as 
 to exclude the Son and the Holy Ghoft,) and 
 therefore we acknowledge him to be the true 
 Author of Creation, both vifible and invifible, 
 that the Heavens and the Earth were by the 
 free and voluntary Acl: of His Divine Will pro- 
 duced out of Nothing, in obedience to His bare 
 Word, and that, at a certain determinate Time, 
 agreeable to his own good Pleafure : And in 
 this full Latitude we believe and aifent to this 
 firft Article of the Chriftian Faith. 
 
 Let us then who believe thefe Truths, praife 
 and blefs our merciful God, who has called us 
 to the Knowledge of them : But be fure take 
 care that your Lives are conformable to your 
 Belief, that in the End you may receive the 
 Reward, His Goodnefs has prepared for thofe 
 who truly believe in Him, and ferve Him as 
 they ousht. 
 
 H ARTICLE, 
 
[ 50 ] 
 
 A R T I C L E, IL 
 DISCOURSE. I. 
 
 And in Jefus Chrift, his only Son our 
 Lord. 
 
 I bdieus that jfefus Chrijl is the Son of God. Ads. c. viii. v. 37. 
 
 H 
 
 IAVING, Dear Chriftians, in the former 
 Article treated of the Belief of one God 
 Father Almighty, vt\\o made us and all Things, I 
 come now to the Second Article of the Creed, 
 which relates to our belief or Faith in -Jefus 
 Chrijl, the fecond Perfon of the Bleffed Trini- 
 ty, who was made Man for our Redemption. 
 
 The connection of this Article with the fore- 
 going is obferved to be very jufl ; that as in the 
 Divinity there is nothing intervening between 
 the Father and the Son, fo that immediate 
 Union might be perpetually exprefled by a 
 TheDi- con ft ant Conjunction in our Chriftian Confef- 
 
 vif. fion. 
 
 P. I. What therefore I intend in this Difcourfe is 
 
 firft to enquire whether there ever was fuch a 
 Perfon as y<?/kj Chrijl, and fecondly what we are 
 to believe of Him with regard to the Names, 
 Titles, or Office He bore. 
 
 That there was fuch a Perfon as Jefus Chrijl, 
 is manifeft beyond all difpute, for we have 
 not only the AuthentickTeftimonyof the Evan- 
 gelifls as Vouchers of this Truth ; but the ge- 
 neral content of almoft all Nations, and of all 
 
 fuch 
 
Art. II. Difc. I. 51 
 
 fuch Writers, as have touched on the TranC- 
 a6lions of thofe Times, with regard to the Jew- 
 ifh Common Wealth : And there js fuch a plain 
 and undeniable Tradition of this Fatl, handed 
 down through all Ages, that to deny it, wouldbe 
 to cancel allmanner of Authority, and to row a- 
 gainftlheftreamof all Antiquity;! dare fay there 
 is fcarce any Nation (unlefs perhaps among 
 the wild Indians) but what is fo far Chriftians 
 as to allow of the Reality of His having exift- 
 ed, tho' they will not fubfcribe to all, that true 
 Chriflians affirm concerning: Him. Both lews 
 
 */ 
 
 and Turks agree, that He was a Man powerful 
 in Works, tho' they deny Him to be the Son of 
 God, or the Mefliah promifed in the Law ; But 
 tobdieve both is the diftinguiftied'Charafter of 
 a Chriftian. I fhall not trouble rayfelf here to 
 quote many profane Authors who might be 
 alledged in Confirmation of this Truth ; let.it 
 fuflice to inflance this one Paflfage of Jofephus. 
 the Jew, taken from his Book of the Jewifh An- 
 tiquities. Lib. 18. c. 4. wherein he declares, 
 " That at that Time, there was a wife Man, 
 " named Jefus (if it be fo, we may call him a 
 " Man, for he wrought many Miracles, and 
 " taught the Truth, to thofe who received 
 ' it with joy) who had a great number of Dif- 
 " ciples, as well among the Jews, as the Gen- 
 *' tiles ; that he was the Chriit ; and that being 
 " accufed by the Chief of his Nation he was 
 " crucified by Pilate's Order. That neverthe- 
 " lefs he was not abandoned by thofe who lov- 
 <c ed him ; to whom he appeared alive on the 
 ? third Day, as was foretold by the Prophets, 
 
 and 
 H 2 
 
52 The CREED E X P L A I N E D.. 
 
 " and that he was the Author of the feel: of the 
 " Chriftians which remain to this Day." 
 
 This Teftimony of Jofephm is produced by 
 Eufebius, St. Jerome, and feveral others after 
 them, as a Record very important for the efta- 
 bliming the Chriuian Faith ; but we fhall ground 
 our Narrative upon the Teflimony of the Evan- 
 gelifls. This JESUS was born in Bethlehem of 
 Juda in the Country of Palfjline, under the 
 Reign of Augujlus the Emperor about 1771 
 Years ago, according to the Ufual Computa- 
 tion ; in or about the Year 4000 after the 
 World's Creation, His Life and Converfation 
 was obfcure in Nazareth of Galilee (the Place 
 of His abode) till he was about thirty Years of 
 Age, when He began His preaching. After- 
 wards, the whole Country of Paleftine, but 
 chiefly the Cities of Carpharnaum and Jerufa- 
 lem were the Theatre of His preaching and 
 ^liracles, till the time of his Death, which 
 happened about three Years after. When be- 
 ing wrongfully accufed by the Jews, He was 
 Sentenced to be crucified, by that wicked Pre- 
 fident Pontius Pilate, and died upon a Crofs 
 between two Thieves.* Having thus proved to 
 you that there was fuch a Perfon as "jefus Chrifi, 
 
 and 
 
 * It is obfervcd (hat in the Niccne, and ancient Greek 
 Creeds, we read that we believe in one Jefus Chrift, 
 in unum D ami num. jfefum Chriftum, which was defigned a- 
 gainft thofc blafphem'ous and horrid Imaginations of the 
 <Gnofticks,'Cennt/uahs, arid others, who by dividing jfe- 
 fu'i from Chrifi affirming him (o be two different and 
 difiinft Perfons, and not one Jefus Chrift, as the CreecJ 
 declares. Againft which Error of Ceriath/is ; Si Ircriceus 
 <s afTures us, that St. John levelled his Gofpel, perfuad- 
 *' ing them ; that it was hot they (kid ; viz, that there 
 
 *' wus 
 
Art. II. Difc. I. 53 
 
 and given you a fhort abridgment of his Life 
 and Death, I proceed now to the Explanation 
 pf His Name. 
 
 With refpeft to His appellation, though He p.u. 
 is promifcuoufly fpoken of in the holy Scrip- 
 tures, fometirnes by the Name of Jefus, and 
 fometimes by that of Chri/l, yet it appears that 
 the former only was His proper Name, the lat- 
 ter an expreffive Epithet denoting His Charac- 
 ter. The Name of Jcfus as St. Luke obferves 
 was exprefsly given Him and appointed by the 
 Angel, even before He was conceived in His 
 Mother's Womb ; for when the Angel appear- 
 ed to the Blefled Virgin to announce unto her 
 
 the 
 
 was one Jtfus the Son of the Creator, and another 
 Chrift, who came from the Pleroma, who remaining 
 impaffible, defcended into the forefaid Jifus the Son 
 of the Creator, and afterwards returned back to the 
 Pleroma again." Lib. iii. c. 11. and in another place 
 he fays, If thefe invented (lories fhould be admitted, it 
 would neceflarily follow that there are two Chrirts ; 
 for if one differs, whilft the other is incapable thereof, 
 and one is born, whilft the other defcends into him fo 
 born, and afterwards leaves him, it is mod certain that 
 they are not one, but two. Sienirn alter quidem pajfus eft, alter 
 auttm impajfibdis manfit, et alter quidem natus eft, alter vero in 
 f.um quinatus rjl defcendit, et rurfus reliquit eum, non unus,Sed duo 
 monjtrantur. Lib. iii c. 18. which divilion and Sepera- 
 iio.n of our Saviour's Perfon, is a moft intolerable 
 Blafphemy.--But, tho' the Eaftern Creeds did read in 
 cue Jefus Chrift, in the Weft, where the Churches were 
 not fo much infefled by the Gnofticks, the Creed, as our 
 prefent one doth, exprefled this Article without the 
 addition of the Term one, faying, and in 'Jejus Chrijl his 
 only Son our Lord, 2c. In which Words, our Faith is de- 
 clared in the Son of God, wherein we have him firft de- 
 jfcribcd by his Name Jefus and then by his Office that 
 he is Chrift, and afterwards by his Natures both diviuQ 
 and human. 
 
54 The CR^ED EXPLAINED. 
 
 the happy Tidings of the Incarnation of the Son 
 
 of God, and her Election to be the Mother of 
 
 God, he faid to her ; Behold thoufhalt ccmceive in 
 
 thy Worn!), and Jhalt bring forth a Son ; and thou 
 
 (a\ Luc. foalt call his Name Jefus. [a] The Reafon whereof 
 
 c.i. v.3iis expreifed in St. Matthew, for lie fliallfave his 
 
 (b] c. i. v. p eo ple. f rom their Sins, (b) And this Name was 
 
 accordingly conferred on him on the Day of 
 
 (c} Lnc. his Circumciffion. (r) 
 
 c.u. v. This Name of Jefus had been born by feve- 
 
 o J " 
 
 ral others before our Saviour, as by Jeofhua or 
 Jujhiui, which originally comes from the He- 
 brew Word OfJiea, which Signifies a Saviour, and 
 as a Proof that they are the fame, the name ?<*- 
 fits is given to the Son of Nun, as we read in the 
 C^ C ; vii Aasofthe Apoftles, (d) and by St. Paul in his 
 fe) C. iv. Epiftle to the Hebrews. (<?) However, though 
 Y. 8. , thisNams or Epithet was given to others, yet 
 it is certain, that in its true Senfe, it belongs on- 
 ly to the Perfon of Jefus Chri/l, in whofe ado- 
 rable Name alone, we have Salvation properly 
 fo called : For Jefus Chrift has purchafed Sal- 
 vation for us all, and that by the coftly price 
 of His moft precious Blood; He redeemed us 
 from Sin and Hell, the greateft of all Slaveries, 
 and in which all Mankind were involved, 
 through the Difobedience of our fir ft Parent 
 Adam in eating the forbidden Fruit, by which, 
 we were all condemned to eternal Death, and 
 which we muft unavoidably have undergone, 
 had not this our Bleiled Saviour, through His 
 infinite Mercy and Goodnefs bought us off, as I 
 faid before, with the price of his moft precious 
 Blood (in fuch a manner, and by fuch means 
 as we will hereafter conlider) and fo delivered 
 
 us 
 
Art. II. Difc. I. 55 
 
 us from that eternal Curfe ; and reconciled us 
 to God, and obtained for us a Title to the eter- 
 nal Happinefs of the Kingdom of Heaven. 
 In a word, fo emphatically does the Term Savi- 
 our belong to Him, that there is no Salvation in 
 any other, neither is there any other Name under Hea- 
 ven given among Men, whereby we can be faved. (f] (j ) Ab 
 
 From hence, we are to uncleriland, that all c - i v - v. 
 Grace and the whole CEconomy of Man's Salva- 12 * 
 tion is put into the Hands of Jefus, fo that He is 
 our Saviour in this Senfe ; that we can be fav- 
 ed by no other ; and as he has Power to fave 
 all, fo he has Goodnefs to refufe none ; and 
 that there is no Cafe tho' never fo defperate that 
 is to Him incurable ; and therefore the only* 
 refource of all Men, whether juft or Sinners, 
 whether weak or ftrong, is dill to have recourfe 
 to "jefus Chrijl. All Men are in a continual de- 
 pendance on Him, but nothing can be better for 
 us than tint dependance. From this there fol- 
 lows a certain Truth, which Men little reflect 
 on, which is this, that if 'jefus, is a Saviour, and 
 declared to be the general Deliverer of Man- 
 kind, who has a Power to deliver all, and 
 Goodnefs to refufe none, which is a certain 
 Truth, then it follows, that no Man can be 
 miferable, that has a recourfe to Jefus ; fecondly, 
 whofoever has recourfe to Him, will be deli- 
 vered from his Sins ; this is a Truth of Salva- 
 tion, from hence I infer, that the Reafon why 
 fomany Chriftians flill groan under the load of 
 their Sins and Mifery, is not purely the Vio- 
 lence of Temptation, or a frailty of Nature, or 
 the Malice of the Devil as they would make us 
 believe, but the unqueflionable Caufe is, they 
 
 have 
 
56 The CREED EXPLAINED. 
 
 have not had recouife to Jefus. Neglect not 
 therefore in all your Afflictions. Troubles, and 
 Temptations to call upon the Name of Jffus, 
 and befeech Him to be your Comfort and Sup- 
 port ; this Sacred Name, is of unfpeakable 
 Comfort to the Saints, and of Terror to the 
 Devils, it puts us in Mind of the Incarnation 
 of the Son of God, and Man's Redemption ; 
 wherein the Power, Wifdom, Goodnefs, and 
 inexpreflible Love of God, appears more con- 
 fpicuous, than in any other Inftance of his 
 Providence. 
 
 I proceed now. to examine why, and in what 
 Senfe Jefus is called Chrijl or the MeJJiah, as \\ r e 
 find, He is promifcuoufly fo filled in the Sacred 
 Writings, which in effecl: fignifies the fame, 
 Meffiah is an Hebrew Word, and Chrijl comes 
 from the Greek Word xpirof tne Signification 
 of each in our Language is Anointed, but we 
 adhere to the Greek, and every where up- 
 on this Occafion, inftead of faying, Jefus the 
 Anointed, we fay Jefus the Chrijl, or 'jejus Chrijl. 
 This Name or Title, is applied to Jefu-s, as a 
 Mark of thofe Eminent Characters or high Of- 
 fices, to which He was ordained by God, and 
 . fet a part thereto, as King, Prieft, and Prophet, 
 c viii v 10 anc ^ f ucn w ere anointed in their Inauguration 
 ?c. Exod. (as an Emblem of Grace) as we read in the Old 
 c. xxviii Teftament, [g] and confecrated to the Divine 
 v< 4 1 -. fervice.. And this Solemn Ceremony is per- 
 
 C* XXIX. f * -r^. f\ * 1*1 
 
 et 
 
 ' See al _ formed to this very Day among Catholicks, 
 fothebook upon their Kings and Priefts. Now Jefus 
 of kings. Chrift is both Prophet, Priejl, and King, and 
 i kings, c. jjj e was anointe^ no t by Men, but by God, 
 
 X ' c 3 , x ixf not with Oil, but with the fullnefs of all Spi- 
 ritual 
 
Art. I. Difc. II. 
 
 ritual Graces which fuperabounded in Him, in 
 
 whom fays St. Paul, the whole plenitude of the 
 
 Divinity dwellcth corporally [h] whence the Pfalm- 
 
 ift fays ; that Gc-i anointed him with the Oil of Glad- n> v> 9- 
 
 jicfs, beyond all thofe who were partakers with 
 
 him. (i) (OPf-xliv. 
 
 As to the firft of his being a Prophet, he v ' 8 ' 
 was promifed as fuch in the Law, where Al- 
 mighty God thus fpeaking to Mofes fays ; / will 
 raife them up a Prophet out of the midjl of their 
 Brethren like to thee : And I will put my Words in 
 his Mouth, and hejhallfpeak all that Ijhall command 
 him. (k] Whence this Opinion of his being a W Deu . r - 
 Prophet was current among the Jews his Co- c * xvl g 1 " 
 temporaries, as we read in St. Matthew; The 
 people {aid; this is Jefus the Prophet, from Nazareth 
 of Galilee. (I) By this Title or Office, He is pro* 
 phetically charafterifed by the Prophet Ilaias xxu v ' 11 
 thus ; The Spirit of the Lord is upon me, becaufe the 
 Lord hath anointed me, he hath fent me to preach to 
 the meek, &c. (w)as is evident from our Saviour's fm}I(z. c. 
 applying thofe Words to Himfelf, citing them Ixi, v. i. 
 as fpoken of Him, and declaring them to be 
 fulfilled in his Perfon, which he openly did 
 in the Synagogue at Nazareth, as St. Luke re- 
 lates. ("njHe conftantly fpeaks both to his Difci- (X/'Luc.c. 
 pies, and the Multitude in the flyle and man- lv ' v * Zlf 
 ner of a Lawgiver ; I fay unto you, fee St. Mat- 
 thew (o) His Declarations are peremptory; he (o)c. 5 : 
 taught as one having Power, or Authority, and not 
 by Glories and Comments on the Law, as did 
 the Scribes and Phanfees. (p)And laftly, He adds ^Mat.c. 
 this Affurance, that upon the Principles of his Vllt v - 2 9 
 Law, we (hall be judged at the lafl Day. The 
 
 Words 
 F 
 
58 The CREED EXPLAINED. 
 
 Words which I havefpokcn, the fame Jliall judge him at 
 
 (q] i John c. 
 
 xu.v.48. ^ ow ^ Prophetic Office, as applicable to 
 jfefus, chiefly confifts in this, vi?. the Promul- 
 gation, and Eftablifhments of the Gofpel ; as 
 alfo to declare to us the joyful Tidings of Salva- 
 tion, and [in as much as the Word Prophet im- 
 ports a Lawgiver^] to give to Mankind that Law 
 which is to be the Rule of their Aftions ; and 
 in this Senfe, never was Prophet fo Solemnly 
 anointed, as He was : The fulnefs of the Holy 
 Ghoft is his Oil, and His Character and Autho- 
 rity are openly declared by the Voice of the 
 Almighty Father, as we read in St. Matthew. 
 
 fr)Mat.c. (?) Never was Miflion fo ftrongly attefted as 
 
 iii. v. 17. his, His whole Life being one continued Scene 
 of Miracles; His very Enemies being often- 
 times obliged to confefs, that the Finger of 
 God was with Him: Angels, Men, and Devils 
 
 V 
 
 bearing Him Witnefs, and the aftoniflied Mul- 
 titude declaring, that the like had never beenfeen in 
 (f) Mat. JJrael. (f) Befides, the Narration of the Evan- 
 c. ix.v. 33 g e ijft s bears Teftimony of His feveral Prophe- 
 cies concerning the manner of his Death, his 
 Refurre&ion, and the Deftruciion of Jerufa- 
 lem ; the Reprobation of the Jews ; the calling 
 of the Gentiles ; the Perfecution of the Apof- 
 ties ; the Eftablilhment of His Church, &c. fo 
 that we acknowledge Him for our Prophet. 
 
 In conjunction with the Prophetic, our BlefTed 
 
 Saviour was alfo anointed to the Sacerdotal or 
 
 prieftly Office, by which He became an high 
 
 (^Keb.e+PrieJl according to the order of Melchifed'.ch. (t) 
 
 v.v. 10. Now the grand Bufmefs of the high Prieft, was 
 
 by an expiatory Sacrifice, to make an Atonement 
 
 for 
 
Art. II. Life. II. t 59 
 
 for the Sins of the People (*/) And never was (*) See 
 this Bufinefs fo compleatly executed, as by Levltt c> 
 this our high Prieft ; who devoting Himfelf to 
 Death for the Sins of His People, offered his 
 moil (acred Blood as a Sacrifice of Expiation for 
 Sin, to atone by His innocent Sufferings the 
 injured Jullice of Heaven. Whence St. Paul 
 thus writes to the Hebrews. Chrift, fays he, 
 acting as high Priejlofthe good things to come., by 
 a more ample and perfecl Tabernacle, not made with 
 hands, that is, not of this Creation, neither by the 
 Blood of Calves, nor of Goats, but by his own Blood, 
 entered once into the holy Place, having obtained eter- 
 nal Redemption for us: For if the Blood of Goats 
 and Oxen, and the AJJies of an Heifer being Sprink- 
 led Sanclify fuch as are defiled, to the purifying of 
 the Flejh ; how much more will the Blood of Chnjl, 
 who by the Holy Ghoft offered himfdf unfpotted to 
 God, ckanfe our Confciencefrom dead Works toferve 
 the living God.(w] Chrift therefore was Priejl of the ( w )Heb, 
 new Teft.ame.nt. Being chofen by Him who faid c. 9. 
 unto Him, thouart my Son, to Day I have begotten 
 thee.(x) r^.Afts 
 
 But here it may be natural to enquire after c ' X1U ' Vr 
 the Perfon, and Prieft-hood of Melchiledech, 33 * 
 of whom fo honourable mention is made in ho- 
 ly Scripture. This Melchifedech as St. Paul 
 teaches (y } was King of Salem, and Prielt of ^/Heb.c 
 the moft High : He was in feveral refpe&s v! 
 amanifeft Type of our Saviour, as may be 
 fhewn from His Name, which is interpreted 
 King of Jujlice ; as likewife from the Place of 
 which he was King, viz. Salem, which Signifies 
 Peace. And our Bleffed Saviour is called by 
 (he Prophet Ifaias, Prince of Peace j (z) And / Ifa ' c ' 
 
 I 2 Qf 1X<V ' 
 
60 The CREED EXPLAINED. 
 
 of whofe coming the Royal Pfalmift thus fpeaks ; 
 Mercy and truth have met each other : Jujlice and 
 Peace have kifjtd. v. 1 1 . Truth is Sprung out of the 
 Earth : And jujlice hath looked down from Heaven. 
 
 (a) Pf. 12. (a]. Again the Apoftle remarks, that 
 Ixxxiv. Melchifedech is difcribed, without Father or Mo- 
 ther, or Genealogy; no mention being made; 
 either of the Beginning or End of his Life ; but 
 likened unto the Son of God, he continueth a Priejl 
 
 (b) Heb.y or ever ^ Finally his offering was bread and. 
 A-Vcen" W me ( c ) The fame which Chrift made ufe of, 
 c. xiv. v. in that myftical Oblation at his laft Supper ; 
 18. when taking Bread, He bleffed it. broke it : 
 
 And gave it to his Difciples, faying take and 
 eat for this is my Body, and taking likewife the 
 Wine faying, this is mv Blood of the New Tejla- 
 
 (d)Mzt.c. menL yj But Jefus Chrift is both Prieft and 
 
 xxv v. yjQ.j mj having entered once into the Sanclu- 
 ary, for Man's Redemption, not with the 
 Blood of Beafts, but with his own moft pre- 
 cious Blood, which He ceafes not to offer dai- 
 ly, by the Miniftry of the Prieft, under the 
 Myftical Forms of Bread and Wine ; being 
 ) I-} b ca ^ e< ^ by" God. a Priejl for ever according to the 
 
 c. vii. v. order of Melchifedech (e) 
 
 17. Another part of the High-PriefTs Office was 
 
 to make Interceffion ; which Jtfus Chrift does 
 for us in the moft prevalent manner : On this 
 Foundation the Apoftle builds that Perfuafion, 
 that he is able to favefor ever thofe who come to God 
 by him, always living to make (as Man) Intercef- 
 
 *Js ff ' J ,/ * \Jr / 
 
 c. vn. v. Another Privilege peculiar to the Character 
 was that of Bleffing, or Sanctifying. This alfo 
 was in a peculiar manner exercifed by Jefas 
 
 Several 
 
Art. II. Difc. II. 61 
 
 Several times, and in a very Solemn manner ; 
 his Power and Right appearing in that, His 
 BleUing was always effectual and beneficial, as 
 always conveying fome miraculous Benefit to 
 the Object, and to His Difciples even the Ho- 
 ly Ghoft, and Supernatural Power, (g] In a QT) j ] in> 
 word, io extenfive was this Power in Him, that c. xx. v. 
 as the Apoftle teaches, God having raifed up /us 22 - 
 Son hath Jent him to blefs you, that every one may 
 convert him felf from his Wicktdntfs (Ji). From (/t)A6lsc. 
 what has been fatd, it evidently appears that U1 - v - 2 6. 
 Jeftts Chrijl is moil truly, and in the moft emi- 
 nent manner our Prieft. 
 
 The third Office belonging to the Mejftah, 
 and to which Jefus was anointed, is the regal, 
 or Office of a King ; as is evident both from 
 the ancient Prophecies, and Traditions. The 
 Prophets who Speak of Him under this Cha- 
 racier are numerous, witnefs the Royal Pro- 
 phet, Pf. c. ii. v. 6. The Prophet Ifaias. c. 
 xxxii. v. i. The Prophet Jeremias. c. xxiii. v.5. 
 and the reft, (i) And that they do fpeak of (OSccDan 
 him, is evident from the unerring applica- c ' vu ' v ' 
 tionof them, by the Angel Gabriel, in his and lee 
 Salutation to the Blefled Virgin. 7 he Lord Mich.c. 
 Jhallgive unto him (fays he) the Throne of his Fa- iv - v - 7* 
 ther David, and he /hall reign in the Ploufe of Ja- (k) Luc; 
 cob for ever, and of his Kingdom there Jhall be no End. c< u v- 3 3 
 (i) A Circumftance which had been often 
 promifed by the Prophets, and fometimes ex- T^Seelfa 
 prefsly by God Himfelf (1) with which Promifes 1X- v ' 
 the Expectations of the Jews were fo big, that Num.c. 
 they feldom fpoke of the Mefliah without the ad- xxiv.v. 17 
 dition of the regal Title ; as may be feen in the pf ' cxxxii 
 Writings of the Rabbins, and Commentators. f^ l ^\ 
 
 The v,. 30 
 
62 The C R E E D E X P L A IN E D. 
 
 The Jews ever did, and do to this Day in the 
 Perfon of their MeJJiah expect a King ; but 
 their grand miftake, is in the nature of his 
 Kingdom : Being an ambitious and earthly 
 minded People, they fondly flattered them- 
 felves, that He was to be a temporal Prince 
 and Deliverer ; that He was to reftore and ag- 
 grandize their Nation, and to make his ap- 
 pearance, with all the Pomp of an Earthly 
 Monarch. They never confidered the diffe- 
 rence between thofe paMages, which relate to his 
 firft appearance, and thofe, which contained the 
 Account of His Triumphant Return, or Second 
 coming. He acknowledged that he was a King, 
 but at the fame time declared that his Kingdom 
 / r w x 'ToTin was n t of this World, (m] that is, not to take 
 c. xviii. v place under the prefent Order and CEconomy 
 36* of things, nor was He ever found to affect any 
 
 thing of Royalty, in the Eyes of the World; 
 but on the contrary, when the Multitude would 
 haire made him their Xing, he Jled away and con - 
 ceded him fdf in the Mountain, as St. John relates 
 fit) ]ohn( n )' ^' s Sovereignty is Spiritual, and of a 
 C.VK v. higher Nature, than that of the Kings of the 
 *5- Earth, for tho' He governs the World with- 
 
 out Controul, and nothing refifts his abfolute 
 Will ; yet he reigns in a more particular man- 
 ner, by his Grace, in the Hearts of theyw/2, who 
 are perfectly Subject to his Will, and through- 
 ly obedient to His Commands ; He rules, 
 protects, and rewards the Faithful ; He has 
 given them pofitive Laws, and by his Sole 
 Right and Authority enforces thofe Laws, with 
 the promife of Rewards to all that fhall keep 
 
 them 
 
Art. II. Difc. II. 6g 
 
 them and Threats of Punifliments to thofe 
 
 who (hall break them, for they who obey not the 
 
 Gofpel, Jhall Suffer eternal punifhment. (o) And to (t>)2Thef. 
 
 fay truth, the regal Title cannot belong fo juflly, c- 1- v ' 8 * 
 
 to any one as to Him, who reigns in the Hearts 
 
 of his faithful Subjects ; or fo extenfively as to 
 
 that Prince, whofe Dominion reaches over the 
 
 whole Circuit of Creation ; for all Power, fays 
 
 he, is given to me, in Heaven and Earth, (p) fpjMzt. 
 
 But at His Second coming, \vhen he mail c. xxviii. 
 have put down all principality, and Power ; v. 18. 
 and fubdued all his Enemies under his Feet, 
 Cf), Then (hall truly commence that Reign (V 1 c r - 
 which is to endure for ever, and that Domi- ' * 
 nion to which there mall be no End. 
 
 But I have faid enough of his Name ; the 
 Dignity of His Perfon is more to be regarded ; 
 It is that which renders Him, not unequal to 
 the Father ; and it is that which conftitutes 
 Him Mediator between God and Man ; and it 
 is that which claims our RefpefcT:, our Adora- 
 tion, and Worfhip ; and it is what I mall ex- 
 plain to you in the next Difcourfe : And fo 
 conclude this with the Words of the fir ft Epi- 
 llle of St. John, where he fays, that we have 
 feen and do icjlify, that the Father hathfent his Son 
 to be the Saviour of the World, fo that, whofoever 
 Jhall confefs that 'Jcfus is the Son of God, God abid- 
 dhinhim, and he in God. (r) (r)i John 
 
 ARTICLE 
 
C 6 4 ] 
 
 ARTICLE, II. 
 DISCOURSE. II. 
 
 And in Jefus Chrift, his only Son our 
 Lord. 
 
 / believe that jfefus Chrift is the Son of God. Acts, c.viii. v. 37. 
 
 The Di- 
 
 vif. 
 
 INthelaft Difcourfe I laid before you the 
 Grounds, and Authority we have for be- 
 lieving 1 that there really wa.s fuch a Perfon as 
 Jefus Chrift ; as alfo the Reafons why He was 
 fo called, and what we are to believe of Him, 
 as to his Name, &c. 
 
 What then I intend in this, is firft to prove 
 that Jefus Chrift the Son of the Bleffed Virgin 
 Mary, was the true Meffiah, promifed to the 
 Patriarchs, and foretold by the Prophets ; this 
 will appear from the Prophecies concerning 
 him, and the Miracles which he wrought. 
 Secondly, that he is the only Son of God. And 
 laftly. that he is our Lord, which three Points 
 fhall make up the fubjecT; of this Difcourfe. 
 
 It may perhaps feem unneceffary to prove 
 that Jefus Ch i(i is the true MeJJiah, fince we 
 have a firm Faith of this already from the 
 Authority of the Evangelifts: But as there are 
 many in this Age of Infidelity, who look 
 upon them as Importers, and laugh at all 
 Chriftianity as a human Invention and mere 
 Romance; I will therefore [for the honour of 
 Jefus Chrift ; the Dignity of the Chriftian 
 
 Faith, 
 
Art. II. Difc. II. 65 
 
 Faith, and the Salvation of my Neighbour) 
 ihew to every Undevftanding that is not wilful- 
 ly blinded, this great Truth, promifed in the 
 Law and the Prophets. 
 
 If Jefus had not come in the manner He did, p. j. 
 and if he had not done what he hath done, it 
 would have been no crime not to have known 
 and acknowledged Him ; but coming with all 
 the Marks and Signs which the Scripture gives 
 of the Mefflah ; and having done fucli wonder- 
 ful Works, the incredulity of Men cannot be 
 palliated with excufes, fmce thefe very Things 
 prove Jefus Chrijl to be the true MeJJiah, or Re- 
 deemer of the World, as I fhall make appear 
 by the Confideration of them. 
 
 In the firft place the Prophets who were fent 
 by God, according to the Belief of our greateft: 
 Enemies, and who worked fo many miracles 
 for the Proof of their Miflion, who figned with 
 their Blood the Truth of their Proprieties, 
 which have been found true and faithful, by 
 the event of what they foretold ; whofe wri- 
 tings could never be falfified, nor altered the 
 leail by Chriftians, fince they were always in 
 the Hands of the Jews : Thefe Prophets, I 
 fay, foretell particularly and diftin&ly, the 
 Myftericsof Jefus Chrifl. ; the Time of his com- 
 ing; the Place of his Birth; the Virginity of 
 his Mother; the Quality of his Perfon ; the 
 kind of Life he would lead ; The Miracles he 
 would work ; his Paffion, Death, Burial, and 
 Refurreftion, with all their Circumllances ; 
 as alCo the Converfion of the Gentiles ; the Re- 
 probation of the Jews; and the Eflablifhment 
 K of 
 
66 The CREED EXPLAINED. 
 
 of the Chriftian Church throughout the Uni- 
 verfe. 
 
 "Jacob foretold the time of his coming, where 
 he fays that, The Scrpter Jhatt not be taken arcay 
 from Juda, nor a Rider from his Thigh ; till he 
 comes that is to be fcnt, and heJJiall be the Expctfa- 
 (f ) Gcn.tion of Nations (f) Here we fee an illuftrious 
 c. xhx. v Prophecy of what could not be foretold but by 
 10 * the Spirit of him who pierces future Ages, 
 
 and difpofes of Kingdoms. He foretells that 
 the Sovereignty and royal Authority fhould 
 enter into the Tribe of Juda, and that it fhould 
 remain there till the coming of the Mejfiah : 
 He fore fa vv that which was to be effected af- 
 ter a Thoufand Years ; he forefaw what was 
 to come contrary to all human Appearance ; 
 for Rubin, Simeon, and Levi were all elder bro- 
 thers to Juda, and by Right of Seniority were 
 to be preferred. Neverthelefs the Royalty en- 
 ter'd into the Tribe of Juda in the Perfon of 
 David, and was there eftablifhed, and conti- 
 nued till the coming of the Meffiah, notwith- 
 ilanding the Murmuring of the other ten 
 Tribes, the revolt of Ifrael, and the Captivity 
 of Babylon, The Prophet Daniel alfo foretold 
 W Dan. ^ e ^ me f our Saviours coming, (t) 
 c/ix. As to the Place of his Birth, it was foretold 
 
 by the Prophet Micheas that it fhould be Bethle- 
 hem, and fo it was, Thou Bethlehem Ephrata art, a 
 () Mich; litth one among the Thoufands of Juda, out of thec 
 c. v. v. 2. /fay jf e come forth unto me, that is to be Ruler in 
 
 \w\ Ila^ c. r r / / \ 
 
 ix. v. 7. I(rad(u]. 
 
 (x) Jer. c. The Prophet Ifaias (w) and Jercmias [x] fore- 
 xxiii. v. told that He fhould iffue out of the Race of Da- 
 ^' 6> vid ; and it is fo clear and evident, that Jefus 
 
 Chrift 
 
Art. II. Difc. II. 6| 
 
 Chrifb iffued from thence, that he was comnjon- 
 ly called the Son of David ; and it is proved 
 from his Genealogy in St. Matthew and St, 
 Luke. 
 
 The Prophet Ifaias foretold that he fhould be 
 conceived and born of a Virgin and he was fo ; 
 Behold a Virgin Jhall conceive, and bear a Son, and 
 his name /halt be called Emmanuel, (y) that is to (y) Ifa. 
 lay, God with us. c v "- v 
 
 The Prophet Balaam foretold that a flar * 4 ' 
 
 n 11 1-11- / \ i r T i MFJNujnb 
 
 mould appear at his Birth (z) and to it did. c , xxiv.v 
 The Royal Pfalmiit foretold the Kings of the 17. 
 Eatl mould make Him prefents, (a) arid they ( a ) pr - 
 did Ib. The Prophet Malac/iias foretold that a 1:<X1 - V - 
 Meffenger mould go before Him to prepare his 
 ways (;and St. John Baptift did fo. Ifaias (hM*l f 
 prophefied, that He fliould be carried into Ctlll<v * 1 
 Egypt, that He ihould be meek, merciful, 
 peaceable; That He mould reftore light to the 
 Blind, hearing to the Deaf, and fpeech to the 
 Dumb ; That He mould be defpifed, humbled, 
 and afflicted, and put to Death with jhe wicked 
 for the Sins of Men. ft) And holy David (c) Ifa ' c ' 
 
 \ f XXXV ft" 
 
 wrote almoft every particular Circumflance of 42 . tt'co. 
 his Death and Paffion; he foretold that His fecal fob 
 Body mould not corrupt in the Sepulchre, and fee. c.xi. 
 that he ihould rife again, (d) all which was ^pr 
 verified in Him, and agrees fo plainly to our v X xii. xl." 
 Bleffed Redeemer Jefus Chrift, that there needs Ixxxviii. 
 no application. 
 
 The Prophet Zacharias foretold, that he 
 mould enter into Jerufalem riding upon an 
 Afs (e) and that he mould be fold for thirty (e\7**c. 
 Pieces of Silver with which the Potters Field Ct IX> v- Q 
 fliould be bought (f) the Prophet Jcrcmias fo t re- (/) c. xi, 
 ' K 2 told v - 12 - 
 
68 The C R E E D E X P L A I N E D. 
 
 told that be fhould eftablifh a new Law, and a 
 (5) J ere - new Covenant fp-). That he fhould afeolifli 
 
 f XXXI 
 
 v. qi.o2 l ^ e Prifeft-hbod, and Sacrifices of the old Law, 
 and be the Author of a new Prieil-hood, and a 
 ..... 'new Sacrifice was foretold by the Prophet 
 Cil " Malachias (A). And the Prophet Ijaias fore- 
 told, that the Jews fhould be call off, for not 
 (i) Ifa. c. receiving the Meffiah, and His Law. (i) And 
 1. v. i. 2. that the Gentiles fhould become the People of 
 Pnf ^t God> is f retold b 7 almoft all the Prophets, (k), 
 22. Ifa. c. The Prophets announced that the Meffiah 
 ii.c. xi. would come. But St. John Baptlft proclaimed 
 c. xlii. c.fh at ne was come, and pointing to Him with 
 
 :1 '*, cJx his Finger faid, behold him. His Tertimony 
 and Ixvi. t> > / 
 
 cannot be refuted by any realonable Man ; for 
 he led a moft innocent and irreprehenfible Life, 
 even from his infancy ; he was a difmterefled 
 Man, who contemned Honours, Riches, and 
 the Delights of the World; The Perfedion 
 and Sanctity of his Life was.fo eminent that 
 they took him for the Meffiah ; infomuch that 
 the Synacrou^e fent to him Priefts and Levites 
 
 / O O 
 
 to be informed of him, whether he was the 
 Chnjl or not; if he had but anfwered he was, 
 they would have believed hrm, tho' he had gi- 
 ven Teftimony of himfelf ; with how much 
 more reafon then ought we to believe him, 
 (m) St. when he gives Teftimony of another, (m) 
 John. c. But if the Predictions of the Prophets, and 
 2. v. 27. t jj e Xcftimony of the Precurfor fhould not be 
 judged fufficient to prove the Miffion of Jefus 
 Chnjl, at leaft the Miracles which he wrought, 
 evidently mew, that He was fent by God. 
 "When a Perfon gives Teftimony of himfelf of 
 having an extraordinary Miffion from God, if 
 
 he 
 
Art. II. Difc. II. 69 
 
 he has a mind that Men fhould believe him, he 
 ought to give proof by fome Signer Miracls 
 that he is io Tent: And if he does work evident, 
 palpable, and unconteftable Miracles, we ought 
 then to believe that, he is fent by God, and fo 
 give credit to his Docliine : For it is impoflible 
 that God fhould work a Miracle in Confirma- 
 tion of Falfehood. Now Jffu** Chrift Chewed 
 clearly and elfe6tually, that He was fent by 
 God, and that He himfelf was God ; fmce He 
 has worked fo many Miracles in Confirmation 
 of his Million and Doctrine. He has made his 
 Power appear in all the orders of the Univerfe, 
 by the Miraculous Works He has wrought; in 
 giving Health to the Sick, Sight to the Blind, 
 Hearing to the Deaf, Speech to the Dumb, and 
 Life to the Dead: And He confirmed the Mi- 
 racles of his whole Life by his glorious Refur- 
 rection, after He was Dead : Now who ever 
 heard the like to this ? But more of this here- 
 after in it's proper place. 
 
 Now there are many powerful Reafons more 
 than fufficient, to convince any Man, that has 
 but common fenfe, that fuch Miracles were 
 really performed by Jefus Chrift,, and not im- 
 poftures : But this (hail fuffice atprefenr, that 
 the Evangelifts frequently name the Perfons, 
 the Circurnftances of Place, and manner, in 
 which the Miracles were wrought ; They alfo 
 give an Account of the Miracles that were per- 
 formed by themfelves in publick, and in the 
 Prefence of many Witnefles : If then thcfe ac- 
 counts had not been evidently true, there 
 would have been Thoufands and Thoufands 
 ready to have given them the lie ; and fo 
 
 have 
 
The CREED EXPLAINED. 
 
 have ruined their Credit, and that of their 
 Gofpels. They inform us, chat Jefus fed four 
 Thoufand Pevfons with Seven Leaves only at 
 one.time, and at another, Five Thoufand Per- 
 fons with Five Loaves; They tell us that Jefus 
 laifed Lazarus from the Dead in Bethania near 
 Jerufalem ; asalfo the Son of the Widow in 
 Nairn at the Gates of the City, as they were go- 
 ing to bury him, in the fight of Numbers of 
 People ; that they brought into Jerufalem the 
 infirm of the Neighbouring Towns ; and that 
 by the Shadow of St. Peter palling upon them 
 they were all cured. If then thefe accounts 
 were falfe, the Apoflles would certainly have 
 had as many Witneffes againft them, when 
 they preached and publifhed the Gofpel, as 
 there were Perfons in Nairn, in Jerufalem, and 
 in the Neighbouring Towns. 
 
 The Evangelifls relate, that at the Crucifixion 
 and Death of jfefus Chri/l, the Sun was eclipled, 
 and that Darknefs covered the whole face of 
 the Earth ; that the Earth trembled ; the Sepul- 
 chres opened, the Veil of the Temple was rent, 
 and that all this happened in the Feaft of the 
 Pafche, at which time there were in the City 
 of Jerufalem above Eleven Hundred Thoufand 
 Perfons, according to the Hiftory of Jofephus, 
 who came to the Feaft from all thofe parts of 
 the World, where the Jews were then difperfed, 
 as may be feen in Philo, Tacitus, and Jofephus, 
 and from thence they returned to their refpec- 
 tive Homes. Now, if thefe Miracles had not 
 been true, there would have been Perfons in 
 every place, who could have depofed againfl 
 the Apoftles, and the Gofpel which they 
 
 preached, 
 
Art. II. Difc.IL 71 
 
 preached, by declaring that they were at that 
 very Time in Jerufalem, and that they neither 
 favv, or heard any fuch thing, but this they 
 could not do ; For thefe Miracles were fo evi- 
 dent, fo notorious, and acknowledged by all, 
 that the Apoules who preached them were re- 
 ceived by all the World. The Gofpels which 
 contain them being publilhed, not one of the 
 Pharifees. who were enraged with fpite againft 
 "Jefus ChriJI, and His Religion, ever dared to 
 contraditl the Narration of thofe Miracles, in 
 any of the Books which they compofed ; but 
 on the contrary, all the Enemies of the Chrif- 
 tian Religion, even Jews, and Gentiles, have 
 acknowledged thefe miraculous Works. 
 
 As to the Miracles of the Apoftles, and pri- 
 mitive Chriflians which they wrought in the 
 Name of Jefus. they were fo evident, that the 
 Pagafts not being able to refute them by any 
 Artifice, attributed them to Magick, as may be 
 feen in St. Auguflin. (I) But to attribute them (V * * 
 
 to Magick. is a Malice as black, and diabolical, as , c * l r ' 
 
 ' . - ,~ 1-1 -i. 1- i deconlen 
 
 the Art itielr; and indeed nothing can be more Evans. 
 
 ridiculous, for Magick has no Power but by 
 the help and concurrence of the Devil, and can 
 any one think that the Devil would aflift the 
 Apoftles to do Miracles, to deftroy his own 
 Kingdom, fince the Apoftles by thefe very 
 Miracles aboliflied the Worfhip of the Devil ; 
 and made the true God, the God of Ifrael, who 
 was not known but in Paleftine, and to a few 
 in other parts ot the Earth, to be known and 
 adored by all the World. 
 
 Lot us then with joy, cry out with St. Philip, 
 we have found the Mejjiah, of whom Mofts and the 
 
 Prophets 
 
72 The CREED EXPLAINED. 
 
 (n) John. Prophets wrote, (n) we know him by his wonder - 
 i.v. 45-ful Works. But alas ! what will it avail us Dear 
 Chriftians, to know him and believe him to 
 be out merciful Redeemer, if we do not follow 
 his Example, and practife what he taught, for 
 inilcad of being a good and amiable Redeem- 
 < us; we make him our terrible and fevere 
 Judge : It will be no advantage to us, to bear 
 the Name and Character of Chriftians, unlefs 
 we be truly good and virtuous. All Chriftians 
 therefore, ought to look upon the Doctrine of 
 Jcfus Chrifl, as a Law that obliges them ; as a 
 Rule to which they mud conform their Lives ; 
 as a Covenant that God hath made with them, 
 which contains Conditions, which being com- 
 plied with, He promifes us an eternal Reward 
 in the Kingdom of Heaven, but not otherwife. 
 P. II. Having thus given you an Abridgment of 
 the Prophefies concerning Jefus Chri/l, and the 
 Miracles which He wrought ; there needs but 
 little more to be faid in proof of his Divinity, 
 or his being truly the Son of God : For you can- 
 not but fee that the Meffiah promifed to the holy 
 Patriarchs, and to our Forefathers in the Law, 
 is defcribed in fuch Characters, as plainly fhew 
 him to be more than Man, that is, to be the 
 Son of God, not by Adoption only, which is com- 
 mon to all Chriftians, but by a real Communica- 
 tion of the Divine Nature, and confequently 
 of all the Attributes which are the neceflary 
 Perfections of the God head.* 
 
 Now 
 
 * Contrary to this Truth, of the Catholick Belief, 
 Anus broached this En or in the beginning of the fourth 
 
 Century 
 
Art. II. Difc* II. 73 
 
 Now Jefus Chrift has a Right feveral ways io 
 this Appellation of being called the only Son of 
 the eternal Father, or as it is expreffed in this 
 Article, his only Son ; but for brevity fake, I fhall 
 
 L only 
 
 Century; he affirmed that Jefus Chrift, was not Equal 
 to the Father, as not having the fame Nature or Effence; 
 that there was a time when he was not ; that he was 
 created, &c. that he was only the adopted Son of God ; 
 all which is quite contrary to what the Scripture aiTerts 
 of him. In the firft place, the Scripture declares, that 
 God alone is to be worfhiped, and the fame Scripture 
 aflerts, that our Saviour is to be worfhiped and adored j 
 and therefore he muft be God : Thus St, Stephen ador- 
 ed him with divine Worfhip, when he cried out, Lord 
 jefas receive my Spirit; And again to him is afcribed, 
 Glory, and Prai/e, and Dominion, even forever and ever ; 
 for St. John exprefsly tells us, that he heard, every 
 Creature in Heaven, and Earth, and under the Earth, 
 faying, BleJJing, and Honour, and Glory, and Power be unto 
 him that fitttth upon the Throne, and unto the Lamb forever 
 and ever Rev. c. v. v. ig. Here we fee the fame Honour 
 and Adoration is jointly paid to both the Father and the 
 So.n. 
 
 Befides, it is certain that he who made all things is 
 God, and it is affirmed, that all things were made by 
 the Word, viz. by Jefus Chrift; for St. John affures us, 
 that without him was nothing made, that is made. c. i, 
 v. 3. from whence we may infer, that Chrift the Cre- 
 ator is God.--Add to this that he is called God, Blej/ed 
 above all forever. Rom. c. ix, v. 5. Again he is called the. 
 f.rfi and lajl, Alpha and Omega, which is, which was, and 
 which is to come, thz Lord God Almighty. Rev. c. i. v. 8. 17. 
 
 If it be faid that the Word God, is a relative Term, 
 and that our Saviour is ftiled God in refpeft of his Office, 
 and the Relation he bears to us. but not in refpeft to 
 his Nature ; I anfwer, he is ftiled God, before any thing 
 was made by him, for in the beginning was the Word, and 
 tiit. Word, roas with, God, and the. Word was God : All things 
 ^ere made by him. i Ep. John c. i. v. o. 
 
 Now it is certain, he coulci not have any Relation to 
 his Creatures iff ore they were made, nor any Office or 
 
The CREED EXPLAINED. 
 
 only confider two ways; The firft is founded 
 on his Birth or entrance upon human Life, 
 which was not in the common way, or after 
 the ordinary means of Generation, but by the 
 
 immediate 
 
 Authority over them ; he muft therefore be God Abfo- 
 lutdy and not relatively, but God by Nature, and not by 
 Virtue of his Office or Authority, but fuppofing the Word 
 God to be relative ; the Term Jehovah, which is often ap 
 plied to the Son, \s ot abfolute Signification, and implies 
 unchangeable necefTary exigence, the incommunicable 
 Properlyof the Supreme Deity, whofe Name only is Jcho- 
 oa/i.Thus the Prophet Zachariah introduces God fpeaking, 
 theyjkalt look on me, viz. Jehovah, as appears from what 
 goes before, whom they have pierced, c. xii. v. 10. And St. 
 John makes ufe of the fame Words.c. xix.v.gj. It would 
 DC needlefs to cite all the Paflages, in which the Name 
 of Jehovah is given to our Blelfed Saviour. 
 
 Whofoever then is obftinate in the difbelief of our 
 Saviour's Divinity or God-head, muft be ftrongly tempt- 
 ed to rejeftthe Scriptures, as a Book full of Blafphemy ; 
 iinee every Idea diftinttive of God from his Creatures, is 
 there afcribed to our Saviour ; unlefs Paternity, a mere 
 Relation of Order, be the dijlinftive Idea of God, which 
 isfofar from implying any Inferiority, that it proves the 
 very revtrfe, for unlefs only Son, and only Begotten, figni- 
 fies the only Created, it mull follow, that he is uncreated, 
 and therefore of the fame divine nature with his Father, 
 and of courfe, equal in all things to him,unlefs we fpeak, 
 of his human nature. 
 
 To fay, that when creative and previdential Powers 
 are afcribed to the Son, thefe are the Attributes and 
 Power's of the Father only, but communicated to, exer- 
 cifed in, and manifefted by the Son, is the utmoft abfur- 
 dity. For how can there be a Communication of the 
 divine Eflence ? Since whatever Attributes are com- 
 municated, muft be proportioned to the capacity of 
 the receiver : and if the Son be not infinite, what is fi- 
 nite, cannot befufceptive of infinite Attributes. 
 
 But what chiefly deftroys the whole Frame of the 
 Arain Principles is, that they have made two Gods, 
 viz. a Supreme God, and an inferior God, in direct oppo- 
 fition to the firft Commandment ; thoujkalt have no other 
 
 Gsds 
 
Art. I. Life. II. 75 
 
 immediate Spirit and Power of God. For his 
 Mother (without any carnal Knowledge of her 
 Hufband, or any Man whatfoever, as herfelf 
 affirms that fhe knew not Man (o) conceived foJLuc.t. 
 him by the lUy Ghoft. V' 3 !* 35 
 
 11 j i.. j See Mat. 
 
 But there is yet a nobler and more exalted c> ^ v>1 g 
 Senfe, in which we are to underftand this Rela- 
 tion between Jefus Chrift and the Almighty Fa- 
 ther, for he did not then at his Incarnation firfl 
 commence to be the Son of God, but he was fo, 
 long before the Foundations of the World were 
 laid, even from ail Eternity. It feems to have 
 been the principal Defign of St. John's Writ- 
 ings, to confirm and illuftrate this myfterious 
 Xruth: (And with good Reafon indeed, is it fo of- 
 ten and fo Urongly urged by the Sacred Writers, 
 lince it is the main Hinge, -on which turns the 
 whole fcheme of Chriftianity) for he begins his 
 Gofpel with acquainting us, that the Logos or See J olm 
 Word (a Term often ufed to exprefs the fecor.d 
 Perfon of the Bleifed Trinity) was in the begin- 
 ning (or from all Eternity) with God; and that 
 this Logos or Word was moreover Himfelf God, 
 and exprefsly the Author of Creation, (which 
 L 2 is 
 
 -Gods but mt ; no other Elohiw, a Word exprefHve not on- 
 ly of fupreme, but alfo of inferior God, fo that the plain 
 Senfe of the Commandment is this : ThouJJialt have no othtr 
 Gods, whether fupreme or inferior, but the one J<.hy~ 
 vah. 
 
 But fome may fay, tVi at there are feveral texts of Scrip- 
 ture, which feem to imply the Son to be inferior~to 
 the Father ; to which I anfwer, that they are to be un- 
 jderftood, as fpoken of his human nature, as for Exam- 
 ple, when he faid, the Fatlur is greater than 7. John c. 
 x. v. 30. And in another place, fpeaking of the time of 
 the Day of Judgment he fays, no Man knotaeth, nor the 
 Son, but the Father. Mark. c. xiii. v. 32. 
 
7 6 7 he CRIED EXPLAINED. 
 
 (q) Eph. i s alfo pofitively afcribed to him by St. Paul,)(^) 
 c. i. v. 9. p or a n fangs wert m ade by f um ; And without him 
 v 16 } 7 ' was wade nothing, that was made.(r] The fame 
 Heb.c. i. Apoftle elfe where declares it to be the ex- 
 v. 2. prefs command of God, that toe JJwuld believe in 
 
 (r)_John. tf 
 
 ifii Ep. c ^ ares 'ka* l ^ e R- ea f n wnv ne wrote was, that 
 of St. zuejhould believe in the Name, of the. Son of God. (t} 
 John c. St. Paul tells us, that being (before his Incarna- 
 M* V V 23 ' t ' on ) * n ^ ie Forma/God, he thought it no robbery to 
 forme v. be equal with God. (u} And our Bleffed Saviour 
 v. 13. himtelf, fo far from declining the Title of Son of 
 (u) Phil. God, confirms and vindicates it againft thote 
 c. n. v. 6. wno charged it as Blafohemy upon him. (w) 
 
 (w) St. TT i 6 rr T IT L i j r T r ic i ' 
 
 Tohnc.x. H G P en v aflerts the rather and Himlelr to be 
 
 v. 36. one, and declares, that -whofoeverhathfeen him, hath 
 
 (x) John fieri the Father, (x} Nay he even required of 
 
 c. xiv. v. f ome O f thofe Perfons who applied to him to be 
 
 healed of their Diftempers, that they mould 
 
 fubfcribe to this Article, viz. that they believe 
 
 in Jefus Chrift the Son of God. (y] Again, when 
 
 (y\ John t> p eter had made a folemn Profeflion of this 
 
 c. ix. v. p mt j 1 Q f tne Divinity of Chrift, by declaring Him 
 
 (z) Mat. to be the Son of the living God. (z) Our Saviour 
 
 c. xvi. v. in recompence of this Faith and Profeflion, de- 
 
 *6 clared to him the Dignity to which he was 
 
 pleafed to raife him, viz. to be the Rock on which 
 
 (a) Mat. he would build his Church, [a] * 
 
 c. xvi. v. From 
 
 ||. 
 
 * Again it is remarkable that amongfl the Jews at the 
 
 time ot our Saviour's appearance, Meffiafi, or the Son of 
 
 God, were convertible Terms, defigning the fame Per- 
 
 fon, as is evident from feveral Paffages in the new Tefta- 
 
 mcnt, Nathaniel faid to Jefus, Rabbi, tkau art tht Son of 
 
 (a) John God, thou. art ike King of Ifrad. (a) and again Martha 
 
 c.'i. v.^. (aid ? 
 
Art. II. Dif. II. 77 
 
 From all which it, is evident, that Jefus 
 Chrift is no created and fubordinate Being, and 
 by Confequence, of the fame Nature; Power, 
 
 and 
 
 faid, I believe thou art the Chrift the Son of the living God. (ft W J ohn 
 and we read in St. Matihevr, that two Men poffefled C- X1< v * 
 with Devils cried out, what have we, to do with thet, jfefus, 2 7- 
 thou Son of God'? (c) (c)c.vui. 
 
 Now Chrift is called in Scripture on feveral refpefts, v * 2 9* 
 the Son of God, he is io called on the account of his tem- 
 poral Generation, being conceived in an extraordinary 
 manner, in the Womb of the biefled Virgin, by the 
 Power of the Holy Ghofl; whence the Angel told the 
 Bleifed, Virgin Mary, He fhould be called the Son of 
 God. (d) And he is fo called by reafon of his great Qig- (d] Luck, 
 pity and Authority, being next in Order to the Father, c. i. v. 35 
 and fat down on the right hand of the Majefly on High, 
 whereby he hath the aftual poffeflion as Heir of all. 
 God hath in thefe latter Days Spoken unto us by his Son, whom 
 he hath conftituted Heir of- all things, by whom he alfo made 
 the World, who bdng the Splendor of his Glory, and the figure of 
 his Subjlance. (e) and again, thou art my Son, this Day have 1 1 ( \ Heb 
 begotten thte.(f) c. i. v. 2! 
 
 But it is to be obferverl, that tho' others may be cal- 
 led the Sons of God, y2t Jtfus Chrift, is called in the i f\ j^;. 
 Scriptures, the only Son of God, and that infuch a par- ^ em v 
 ticular Way and Manner, as never any other was, is, or 
 can be; for St. John affuresus, that Godfo loved the World, 
 that he hath given his only begotten Son ; that every one, who bt- 
 lieveth in him, JJiould not perifli, but have evcrlafling Life tg) (g) c - "' 
 And in another place he fays, thztGodfent his only begot- v - 1 ^- 
 ten Son into the World, that we might live through him. (h) (^) Eph. 
 
 The Valcniinians, and Gnojlicks, imagined that our Sa- c< 1V - v - 9 
 viour proceeded from his Father by Emiffion, that is, by 
 fending him forth like a Tree that produces, or fendeth 
 forth it's Branches ; confequently by Divilion and 
 Section from that Nature or Being, from whence he 
 was emitted. Wherefore St. Athanafius in one of his 
 Creeds, exprefsly oppofeth the Generation of the Son, 
 " ; to this Emifiionofthe Gnofticks. We believe fays 
 ;t he, in one only begotten Word, born of the Father 
 *' without beginning of time ; from all Eternity, being 
 
 " not 
 
78 The CREED EXPLAINED. 
 
 and Duration, or (as the Athanafian Creed 
 has it) Con-fubflantial, Co-eternal and Co-equal 
 with the Father : And this appears more fully 
 from the confideration to which He Himfelf 
 () Mat. appeals, (b) viz. That many of his daily works 
 c.xi. v. 4 were fuch, as were plainly an over-match for 
 5-Johnc.any thing lefs than the Divinity; efpecially 
 xlv * v ' ll that Power abiding in Him, which was never 
 communicated even unto the Apoftles them- 
 felves, viz. the Power of fearching into the 
 very Hearts of Men, and becoming acquainted 
 with their moft dark and hidden Thoughts, the 
 very Moment they conceived them; as you may 
 
 feein SL Matthevv > St - Luke > and St - John (c) 
 A. Luck c This I fay, we no where find to have been ex- 
 v. v. 22.ercifed by any Man, either Prophet or Apoftle, 
 John c. an( j therefore it appears to be not only an At- 
 A1 * v> *^ tribute, (as is univerfally acknowledged) but an 
 incommunicable Attribute of the Divinity : For 
 wherever there is the appearance of this Know- 
 ledge or Power in any other Perfon, it is by Re- 
 
 " not a Divifion from the impafTiblc Nature, or an Emi- 
 " ffion, but a perfeft natural Son. "(i) 
 
 ("zyfExpo- ^ s f or t h e ma - nn er of the Fathers eternal begetting of 
 h. nd. the Son, I fhn 11 not pretend to enquire into this incom- 
 lonri. i. prehenfible Myftery. For which reafon, great caution 
 is to be ufcd in our Searches therein, and Expreflions 
 thereof, that we do not with too great nicety and curi- 
 oufnefs dive into his profound and incomprehenfible 
 fit } Ei ift Secret. This is the advice of the famous and pious 
 lr Alex 'Alexander Bifhop of Alexandria ; for if, " Says he, the 
 knowledgeof many other things far inferior to this, 
 exceed the reach of human underftanding, how then 
 {hall any one without Madnefs pretend curioufly to 
 fearch into the Eflfence of the Divine Word ? Of 
 
 ad Alex. 
 Conftan- ' 
 tinop!. 
 apudThe- 
 odorit. 
 Ecles. 
 
 whom the. Holy Ghoft by the Prophet fays, who fhall 
 
 * declare his Generation ? (k) 
 
 velation. 
 
Art. II. Difc. II. 79 
 
 vclation, but in Jefus Chrift it was abfolute- 
 
 ly /row Himjelf. He knew or perceived in his 
 
 Spirit, or by his Spirit, what they thought, fays 
 
 St. Mark (d). And St. John affures us that, (d) Mark. 
 
 He needed not that any fhould give teliimony c - " v - 8 
 
 of Man, for he knew what was in Man (<?) 
 
 To thefe Teftimonies from the facred Scrip- 
 tures, I (hall fubjoin a Paflage or two from the 
 Writings of the rirft PofefforsofChriftianity af- 
 ter the Apoftles, which may ferve for inftances 
 of the general fenfe of the primitive Church on 
 this important Article. The Logts, or Word 
 ffays St. Juttin Martyr,) being the Jirft begotten of f 
 God, is God. (f) Know ye (fays Sr. Irenaeus) that T^ ^' . 
 "Jefus, who Suffered for us, and who took up his 
 abode among us, that fame Jefus is the Word of 
 God. (g] Let our Accufers know (fays Origin ) that 
 he whom we EJleem, and believe to be from the Be- L. i.e. 
 ginning God, and the Son of God, is his own Word. 
 (h) we, fay (faith Tertullian) that he proceeds from 
 
 - c - 
 
 God, and therefore is called the Son, and God by L 
 reafon of the Unity of Subftance. (z) From thefe ^ Adv. 
 Considerations it appears, that the true Reafon Gent, xxi 
 of Chrift being called the Sora of God, is on ac- Seealfo 
 count of his having one and the fame nature Tr-T ret 
 with the Father, and being Himfelf the very c les. 1 ii. 
 fame eternal God. c. viii. et 
 
 There remains ftill one Character of Jefus 1 - 
 Chrill to be confidered in this Article, which er * 
 is that of Lord of us, or as it is expreffed in the 
 Creed our Lord. 
 
 Now it clearly appears, that Chrift by Vir- 
 tue of his divine Nature, has a jull and indif- 
 putable Right of Dominion over us, efpecially 
 as we are his Creatures, fmce from Him we 
 
 received 
 
So The CREED EXPLAINED. 
 
 received our very Life and Being, for as St. 
 Paul fays, it was by Him Gcd made the World, (k) 
 c. i.v. 2. jg ut tfois Appellation is in a more particular 
 manner due to him, in as much as he has re- 
 deemed and fnrchafcd us at the Price of his mod 
 precious Blood, that we mould thenceforth 
 become his ; and we know that purchafe con- 
 veys a moft equitable Right of Dominion. Well 
 therefore, may we call him our Lord, who paid 
 fuch a Price for us; and with joy ought we to 
 lift under fuch a Mailer, who hath delivered 
 us from the Hands of that cruel Mafter the De- 
 vil, and the intollerable Bondage of Sin, and 
 Mifery. For thefe Reafons it is, that we call 
 Jefus, our Lord. Having therefore given you 
 a fufficient Account of this Article ; I fhall now 
 conclude it with a fhort Review of the whole ; 
 from which it appears, that to fay, / believe in 
 Jefus Chrifl, his only Son our Lord ; is in effect to 
 fay thus ; 
 
 I believe that there was once on Earth fuch 
 a Perfon as Jefus Chrift, who was fent by God 
 to procure and declare to us the Terms of Sal- 
 vation ; and that he was the very Mefliah pro- 
 mifed by the Father, and foretold by the Pro- 
 phets, and that he was, as his Name imports, 
 truly the Saviour or Redeemer of all Mankind. 
 I believe alfo, that the fame Jefus. who aifum- 
 ed human Nature, had another Nature, viz. 
 that of God, in as much, as he was truly and 
 perfectly God. as having the Nature of God, 
 by communication from the Father; for which 
 Reafon, we call him his only Son. Laftly, we ac- 
 knowledge Him to be our Lord; not only upon 
 account of his being God; but alfo by Virtue 
 
 of 
 
Art. III. Difc. I. 
 
 of that Price which he paid for our Redemp- 
 tion, Namely his Blood, by which alone, he 
 has an undoubted right of Dominion over us. 
 Let us (hen always believe and profefs thefe cer- 
 tain Truths, that we may partake of the eternal 
 Life, which is promifed to thofe, who truly be- 
 lieve in Him. 
 
 81 
 
 ARTICLE, III. 
 DISCOURSE. I. 
 
 Who was conceived by the HolyGhoft, 
 born of the Virgin Mary. 
 
 When his Mather Mary, was cfpoujed to Jofcph, before thy 
 came together, jhe was found with Child of (or by) the Holy 
 Ghoji. Mat. c. i. v. 18. 
 
 IN the former Article, I treated concerning 
 the Divinity of Chrift ; in this, I fhall fpeak 
 of his Humanity, or Incarnation. This great 
 My fiery of God made Man,tranfcends the Un- 
 derftanding both of Men and Angels: How- 
 ever the Truths of it are certain and undoubted, 
 and upon thefe Truths, all our hopes of Salva- 
 tion are grounded. There is a method to par- 
 take effectually of the Myftery of God made 
 Man, and there is an effe&ual way never to 
 partake of it. 
 
 M My 
 
82 The CREED EXPLAINED. 
 The Di- My defi^n in this Difcourfe mall be fo (o 
 
 - f J O 
 
 /u * inuru6l you in the Truths of this Myfiery, that 
 you may know by what means, you may par- 
 take of it ; and by what means, Men are exclud- 
 ed from the participation of it. 
 
 Almighty God feeing tho fall of our firft Pa- 
 P- ! rents in Paradife, and in what a fad and mife- 
 rable Condition they had involved themfelvcs, 
 and all their Pofterity ; He thereupon out of 
 the Bowels of his infinite Mercy and Goodnefs 
 promifed to repair it, by the Seed of the Woman, 
 (I) Gen. which fhould bruife the Serpent's Head. (/) But 
 c ' m ' v<1 5 how was this to be brought about, fince Rea- 
 fon tells us, that no one of human Race, was 
 likely to make fufficient Satisfaction and Atone- 
 ment for the Sins of a whole World ? Now to 
 accomplifh this, the Eternal Son of God con- 
 defcended to take our Nature upon Him, and 
 to become Man, that in his human Flem. he 
 might Suffer the Punifhments due to our Sins ; 
 and in Virtue of His Divinity, cancel the whole 
 Debt of our Offences : The frailty of his hu- 
 man Nature, rendered him paffible and obnox- 
 ious to Suffering ; and the Dignity of his Per- 
 fon, enhanced the Merit of every Aclion of his 
 Life, to an infinite degree, fo as to render his 
 Atonement abundantly fatisfaftory to the in - 
 jured juftice of Heaven. Yet although it was 
 neceffary to thefe purpofes, that Chrift mould 
 take the human Nature upon Him, it was not 
 abfolutely neceffary that he fhould put himfelf 
 entirely, and in all refpecls upon a level with 
 His Creatures : The Dignity of his Perfon and 
 Character, demanded fome diftinftion ; and we 
 accordingly find, that there were feveral very 
 
 remarkable 
 
Art. III. Difc. I. 
 
 remarkable and miraculous ones made ; viz ; 
 iirft, He came not into the World by the ordi- 
 nary means of Generation, but was conceived 
 in a miraculous manner by the immediate Pow- 
 er and Virtue of the Holy Ghoft. Secondly, his 
 Body was formed and perfected in an Inftant, 
 and immediately infpired with a Soul. Third- 
 ly, at the fame Inftant, the Divine Perfon xvas 
 united both to Body and SouL Fourthly, 
 from the fame Inftant, the Soul was endowed 
 with a perfect ufe of Reafon. 
 
 But we mud obferve, that although this Myf- 
 tery of the Incarnation be here attributed to 
 the Holy Ghoft, yet we are not to think that it 
 was by Him alone, without the concurrence 
 of the Father and the Son. For this is a Rule, 
 without exception in the Myftery of the Bleffed 
 Trinity, that all the external Works of God 
 are done indivifibly by all the three Perfons of 
 the Bleffed Trinity, becaufe their Power is all 
 one indivilible Power in them, and fo the Con- 
 ception of our Saviour being the Effect of one 
 and the fame Divine Power, it belongs to the 
 Father and the Son as much as to the Holy Ghojl ; 
 Therefore, when we fay that Chrift was conceiv- 
 ed by the Holy Ghoft, it is the fame as to fay, 
 that his Conception was by the Power and fpe- 
 cial Gift of God, after a fupernatural and not 
 natural manner like other Men. Now the 
 Reafon why the Conception is here in a parti- 
 cular manner attributed to the Holy Ghofl is, 
 fo'ft, becaufe it was a Work of Goodnefs and 
 Love, and the Holy Ghoft proceeding from 
 the mutual Love of the Father and the Son, 
 Works of that kind are afcribed to Him. Se- 
 M 2. condfy, 
 
4 Tht CREED EXPLAINED. 
 
 condly, becaufe it was a Work of Grace, with- 
 out any Merits of Man, and the Holy Ghoft 
 being the Fountain of Grace, therefore this ex- 
 traordinary Work of Grace is attributed to 
 him : For the holy Scriptures particularly at- 
 tribute Power to the Father, Wifdom to the Son, 
 and Love and Grace to the Holy Ghoft. And as 
 the Conception of Jefus Chrift, (by which 
 the Word wasmade flejh] is a moft fingular Proof 
 of God's immenfe Love towards Man, fo it is 
 therefore afcribed particularly to the Holy Ghoft. 
 However though Chrift did not become in- 
 carnate by human generation, yet he did verily 
 and indeed become Man in all refpe&slike one 
 of us, Sin only excepted, of a rational Soul 
 and human Body : He entered into a Body, 
 (m) Heb. which was prepared for him (m) in the Womb 
 c * x * v< v ' of the Bleffed Virgin, with this Body he was 
 born, thisBody was nourifhed, and encreafed in 
 the fame way as thole of other Children, con- 
 fifting of Flefh, Blood, Bones &c. like the 
 Bodies of other Men. And as his walking on 
 (n)Mat. c. {1^ \Vaters (n), entering into a Houfe where 
 (oHohn- *he Doors were all fhut, (o) and other fuch like 
 ic. xx. v.i o Circumftances were evident proofs of his Dim- 
 nity, fo were his Sufferings, his Scourging at 3 
 Pillar, his Crucifixion &c. proofs of his perfect 
 Humanity, at lea ft with refpeft to the corporal 
 part ; and certainly if he would fo far conde- 
 fcend, as to be endued with this grofler, and 
 lefs worthy, he would not omit the nobler anc| 
 more excellent part of the human Compofi- 
 fipn, viz. the rational and intellectual Soul, 
 
 without: 
 
An. Hi. Difc. I. 85 
 
 without which alfo, he could not be a perfect 
 and compleat Man. * 
 
 This I mention as well againft the Errors of 
 Appollmans and his Followers, who maintained 
 or held that Chrift had not a human Soul com- 
 pleat ; 
 
 * Tho' the Son of God out of his infinite Goodnefs 
 and compaflion to us,became Man, that he might accom- 
 plifh his gracious Defign of redeeming the World ; yet 
 Inch is the degenerate and corrupted Nature of Man- 
 kind, that feveral of them, even in the beginning of 
 Chriftianity, as well as in thefe latter Days, have dif- 
 believed in the Incarnation of the Son of God, and 
 looked upon it as a mere Dreamor Fancy. As for ex- 
 ample, the Ebionitf.^ Cerinthians in the firft Age ; and 
 Carpocratfs, Maraonites, Barbtfianifts and others in the 
 lecond Age; who all affirmed, that Chrift was con- 
 ceived and born in the fame way and manner, as all 
 ether Men are, in the ordinary way of Generation by 
 the Conjunction of Jofeph and Mary ; and thus of 
 courfe, that jfefus Chnft was not God, but a mere Man : 
 Some indeed held that his Body was framed in Heaven, 
 and fo palled through the Bleffed Virgin Mary, as Wa- 
 ter through a Pipe, without receiving any thing of his 
 Body from her, which notion was alfo eipoufed by Ba~ 
 filides. 
 
 Now againft all thefe Hereticks, St. Iren<zus, who liv- 
 ed in the fecond Century, wrote five Books, in which 
 he excellently well proves the Verity and neceflity of 
 Chrifl's aiTuming a real and bodily Subftance from the 
 Flefh of the Bleifed Virgin ; and in the fortieth Chap- 
 ter of his third Book, he tells us, that all the various 
 Blafphemies of thefe divers Hereticks, were rejected 
 and Condemned by the Church, and the contrary 
 Truth preferved, in the Apoftles Creed, as a precious 
 Depofitum and mo(t Sacred Treafure ; fo that the Ca- 
 tholick Belief is, that the Body of Chrift, was a real, true, 
 and material Body ; for if C/my? had been incarnated, and 
 fuffered only in fhew and appearance, he had been the 
 greatefr. Deceiver and Liar that ever was in the World, 
 and of courfe, could not poflibly have been the Saviour, 
 and Redeemer of Mankind. 
 
86 The C R E E D E X P L A I N E D. 
 
 pleat ; as againft the Errors of Valentinus, and 
 
 Apelles who maintained that Jefus had only a 
 
 fantaflical, or aerial Body, contrary to the 
 
 Epiflles of St. Paul to the Hebrews and Ro- 
 
 mans, where Chrift is faid to be from the feed 
 
 (q) Heb - of Abraham and David [q] Now the Incarna- 
 
 c. 11. v.i t on was an un j on o f (.fog t wo Natures, not a 
 
 iv. v! 3. Confufion, half human, and half divine, for 
 each of them was entire, and perfect in itfelf 
 f which the human Nature, cannot be without a 
 Soul.) Then as a common Man is compound- 
 ed of two Principles which are almoft as dif- 
 cordant as Divinity and humanity, fo the two 
 compleat Natures of God and Man, by an uni- 
 on iomething like (but more aftonifhing) than, 
 that of the Soul and Body, became one Chrift. 
 Thus the Word was made Flefh, (r} in fuch a 
 
 (r\ Tohn , J c V- f -NT 
 
 civ 14 m anner however, as not to lote his former Na- 
 ture, and have that wholly abforpt and buried 
 in Humanity, but continuing ftill fo diftinft 
 from it, as to be virtually feperated r For that 
 the Divine Nature could fuffer, and die for us, 
 were an abfurdity too ^rofs and palpable for 
 the moft clouded Imagination to conceive. 
 
 But let us now fee, how this great Myftery 
 of the Incarnation was executed. The Evan- 
 gelift teiis us that the Angel Gabriel was fent 
 by God to a City of Gallilee, called Nazareth, 
 to a Virgin efpoufed to a Man, whofe Name was 
 Jafeph, of the Houfe of David, and the Vir- 
 gin's Name was Mary (f) Here we may obferve 
 ck. that the Scripture very juftly remarks two 
 26. things ; the fir fl is, that fhe was a Virgin, to 
 fhew us her purity from all carnal Commixtion ; 
 the fecond, that Che was efpoufed to Jofeph, to 
 
 put 
 
Art. III. -Difc. I. 87 
 
 put us in mind that he was to be a fupport to 
 her and her divine Babe, and fcreen her from 
 the imputation of any criminal Commerce, and 
 penalty of the Law, which commanded Per- 
 ions of a cHfhoneft Character, that is to fay, who 
 were found guilty of Adultery to be ftoned to 
 Death. However, though this was a fecurity to 
 the Bleffed Virgin againft the penalty of the 
 Law, yet as her Pregnancy began to fhew it- 
 felf even before they came together, that is, be- 
 fore the Confummation of the Nuptials, (t) (t) Mat. 
 This caufed great fears and difquiets in Jofeph c ' *.v. 18 
 her fpoufe, in fo much that he had thoughts of 
 putting her away privately, till he was inform- 
 ed of the Myftery by the Angel, who faid to 
 him, "jofeph Son of David fear not to take unto thee 
 Mary thy Wife, for that which is conceived in her is 
 oftheHcfyGhoft. (u) r)Mat. 
 
 But that we may omit nothing of the feries c * uv> ao 
 of this Myflery, let us hearken to the Voice 
 of the Angel : For as St. Luke relates ; the An- 
 gel being come in, faid unto her; Hail full of Grace, 
 the Lord is with thec : Blejjed art thou among Wo- 
 men, (w] at which Salutation, the Blelfed Virgin (w] Luc. 
 was furprifed; but the Angel foon difperfed c - i- v. 28 
 her fears, by this Familiar and encouraging 
 Speech : Fear not Mary, for you have found Grace v qa< 
 zvith God. And forthwith, he denounced the 
 future Event of his Embafly. Behold you fhall 
 conceive in your womb, and fhall bring; forth a Son 
 and you/hall call his Name Jefus. HeJJiall be great 
 and be. called the Son of the moft High, and the Lord 
 God will give him the Throne of his Father David ; () Luc, 
 and he JhaU rdgn in the Houfe of Jacob for ever, c - '- v -3* 
 and of hi; Kingdom then JhaU be no ^ End, (v) This 3 2 - 33- 
 
 promife 
 
88 The CREED EXPLAINED. 
 
 promife appeared very rnyflerious to the Virgin, 
 who was confcious, not only of her prefent. but 
 future Virginity; Upon which the BlefTed Vir- 
 gin made Anfwer, as St. Luke faysj How 
 
 (*) v - 34- tn ' s ^ e done, f mce I know not Man, (x) 
 
 wherepon the Angel unfolded the whole Myf- 
 tery, faying ; The Holy Gho/ljhall come upon thec, 
 and the power of the mojl High Jhall overfhadow thee ; 
 and therefore alfo the Holy which Jhall be born of thee, 
 
 sy\v. qr. Jhall be called the Son of God. (y] And in order to 
 confirm her in the Truth of this Promife, the 
 Angel told her, that her Coufin Elizabeth had 
 conceived a Son in her old Age, and that fhe 
 was Six Months gone, who was efteemed barren ; 
 to fhew her, that nothing is impoiTible to God. 
 
 (z) v. 36. ( z ) Then Mary replied, Behold the Handmaid of 
 our Lord, be it done unto me according to thy Word. 
 
 (fl)v. 38. (a) And then the Angel left her; when the 
 lame Moment the Holy Ghoft, after an extraor- 
 dinary and miraculous manner framed a human 
 Body of her Subflance, within her chafle 
 Womb, tvhich being animated with a rational 
 Soul, was inftantly united to the Divine Na- 
 ture in the Perfon of Jefus Chrift, that is, the 
 fecond Perfon of the moft adorable Trinity. 
 
 This flupendous Work being effected by the 
 Power and Efficacy of the holy Spirit, it is 
 therefore faid in this Article, that fa was conceived 
 by theHoly Ghojl, that is to fay, by means of the 
 Holy Ghoft, fo that by this declaration all man- 
 kind are excluded from a Right of Paternity 
 over Jefus. From hence arifes a natural Quei- 
 tion, fmce all mankind are excluded from a 
 Right of Paternity over Jefus, how is He then 
 the Son of David and Abraham, according to the 
 
 Flefh? 
 
Art. III. Difc. I. 89 
 
 Flefli ? And how were the feveral Promifes 
 made good to thofe Patriarchs ? Briefly thus ; 
 Jefus Chrift entered into the World among the 
 defcendants of both thofe Patriarchs, and there- 
 fore by thofe who allowed Him only a natural 
 Generation, could not be denied to be the Son 
 both of Abraham and David, being as was fup- 
 pofed the Son of Jofeph, (b) who was lineally de- ()Luc.c.< 
 fcended from them both, as appears from his *" v - 3* 
 Pedigree given us at large by two Evangelifts, 
 viz. St. Matthew, and St. Luke, (c) This Ho- (c)Mat.c. 
 nour, it is true, was only imaginary with re- * 
 gardto Jofeph, who was no more than his re- Luc - c m 
 puted Father ; but the fame cannot be faid with 
 regard to Mary, for fhe was his real Mother, 
 and he received of her Subftance in the Womb, 
 as other Children do, fo that Chrift was de- 
 fcended from the Loins of David, as was pro* 
 mifed in this refpeft, for his Mother was alfo a 
 defcendant of that Houfe, and of the fame Fa- 
 mily with her Hufband, and as it was always 
 the Cuftom of the Jews to inter-marry with 
 thofe of their own Tribe, this being 1 Ly their 
 conftant Cuftom, it therefore fufficeth that we 
 have the Pedigree of Jofeph, though but his 
 fuppofed Father, for this proves the BlefTed 
 Virgin Mary to have been of the fame Tribe and 
 Family, who was his real Mother. 
 
 The Blefted Virgin was now far gone in her 
 Pregnancy, when an Edi6l came out from An- 
 gujlus the Emperor, commanding all his fub- 
 jecls of the Roman Empire to repair to the 
 City or Place they belonged to, in order to be 
 enrolled (d) among the reft, fays the Evange- (^)Luc.c. 
 lift, 'Jofcph -went up from Galilee into Jv.dea to the "- v -4- 5- 
 N City 7 * 
 
90 The CREED EXPLAINED. 
 
 City of David called Bethlehem, as being of the 
 Houfe and Family of David, to be enrolled there with 
 Mary his efpoufed Wife who was then big with Child. 
 And it came to pafs, that when they were there, the 
 time of her delivery was expired, and fie brought 
 forth her fcrjl born Son, and wrapped him up in 
 Swadling Clothes and laid him in a Manger, becaufc 
 there was no room for them in the Inn. 
 
 Thus, Dear Chriftians, was the Myftery of 
 God made Man accomplifhed, a Myftery, as 
 St. Paul fays, which was hid from Ages and 
 Generations, but at laft revealed to Angels, 
 and made manifeft to Men, (e] God in the 
 c. i, v.26! FIefh > the Saviour of the World born, the 
 Mefliah come in all the Circumflances foretold 
 by the Prophets. Ah Chridians ! did we but 
 truly reflect and confider on this wonderful 
 Goodnefs of God towards Man, this alone 
 would teach us the great Obligation we have of 
 Loving God with all our Hearts, and with all 
 our Souls ; for what could God do more for us 
 than he has here done ? Confider well this 
 great Myftery : You fay you believe it, but 
 have you ever ferioufly reflected upon what 
 you believe ? Have you ever thought how in- 
 finite muft the Love of God be, in fending his 
 only fon to become Man, to expofe him to 
 fuch poverty and want, and all that is here 
 contemptible, and after cruel Torments to die 
 upon a Crofs, and all this, that Man might be 
 laved, that fmful duft and ames might be exalt- 
 ed to Glorv ? And is there not in this fometbing 
 
 * O 
 
 wonderful and worthy of Love ? Blum then 
 and be confounded at all your paft ingratitude 
 
 and 
 
Art. Ill, Difc. I. 91 
 
 and infenfibility, who having fo much reafon 
 to love God, yet love Him Co little. 
 
 But let us now fee further what profitable 
 inftruftions we may here learn from this My- 
 ftery ; firft there is nothing fo proper as this 
 Myftery to raife our Devotion towards God ; 
 nothing could give us fo great an Idea of his 
 Majefty, as to behold fo great a Perfon as 
 Jefus Chrijl made a Sacrifice to Him ; nothing 
 could give a truer notion of his Power, which 
 was able to return a greater Honour to him- 
 felf by Jefus Chrift, than the Sins of Men 
 could take from Him ; nothing gives us a tru- 
 er notion of his Wifdom, which found out fo 
 Sovereign a remedy for the moft incurable of 
 all Evils ; nothing better fhews his fu/lice, than 
 to fee him exafcl; fo great a Ranfom for Sin ; 
 and nothing better fhews his Mercy, than to fee 
 Him charge Man's Sins, rather upon his own 
 Eternal Son, than upon His own Creatures 
 who offended ; again, there is nothing more 
 proper to raife the Hopes of Sinners to Hea- 
 ven, than to fee God come from thence to 
 fave them ; nothing more proper to prevent 
 that Defpair, which our mortal and finful Con- 
 dition would infpire, than to fee God fo much 
 Love and value human Nature as to exalt ic to 
 fo high a pitch ; nothing fo proper to fhew us 
 the greatnefs of our Crime andJfotn, as to fee the 
 greatnefs of the remedy ; and nothing more 
 proper to convince us how great was the Para- 
 dife we loft, and the Heaven we hope for, than 
 to fee God Himfelf do fuch aftoniftiing Actions 
 to regain it. Such are the Inftructions of this 
 great Myftery, 
 
 N 2 The 
 
The CREED EXPLAINED. 
 
 The Fruits and Benefits of it arethefe. Fir/I, Re- 
 miffion of Sin ; and Redemption from Hell ; for 
 it is a certain truth, that we have all of us been 
 redeemed from Hell andEternal mifery by Jefus 
 Chrift. Secondly, vocation to Grace, adoption a- 
 mong the Sons of God, Refurreclion to Life, So- 
 ciety with Angels, Inheritance with Chrift in his 
 eternal K'ngdom of Glory. But tho' there is no- 
 thing more effectual than thefe Benefits of Re- 
 demption, yet it is a certain Truth that all par- 
 take not of thefe Benefits ; for though Almighty 
 God could not love us more than what He has 
 done, by giving us his only Son to be our Re- 
 deemer, which in efFecl; is giving himfelf; yet 
 there is fomething required on our part, without 
 which the whole Benefit is utterly overturned. It 
 is therefore of the greateft importance to know 
 what it is, that makes us effectually partake, 
 of the Myftery of God made Man, left we 
 fhould be found to have no part in the Merits 
 of Jefus Chrift;. I will tell you then, Dear 
 Chriflians, what it is that makes void the whole 
 Benefit of our Redemption ; it is a finful Life, 
 and this I will fhew you in fuch plain Terms 
 that no one can be ignorant of it, 
 
 The end of Chrift coming into this World, 
 was as I faid before to redeem loft Man ; now 
 this Redemption is twofold ; Jirjl, Redemp- 
 tion from Sin, andfecondly, Redemption of the 
 Sinner from Hell. Take notice of this, and 
 obferve well the CEconomy of God's Grace, 
 and the order by which Chrift wrought our 
 Redemption ; there muft be a Redemption 
 from Sin before there could be a Redemption 
 from Hell, for it is improbable, nay impoflible, 
 that any Man could be Redeemed from the 
 
 flavery 
 
Art. III. Dlfc. I. 93 
 
 flavery of the Devil, and from Hell, before he 
 is fet free from his Sins : Therefore do the 
 Prophets every where cry out concerning the 
 Meffiah, that he fhould deliver his People 
 from their Sins ; that Sin was going to be de- 
 ftroy.ed ; it is in this fenfe, that he is the Savi- 
 our of Men. that by fetting them free from the 
 Slavery of Vice and their Paflions, they might 
 fo regain a perfecl; Liberty ; and fo be fet free 
 from the Slavery of the Devil, be redeemed 
 from Hell, be reconciled to God. and recover 
 the right to the Inheritance of his Kingdom, 
 and fo be put in polfeffion of that Inheritance. 
 It is in this fenfe, that Chrift is the Saviour of 
 Man, nor can it be in any other ; for thofe who 
 continue in Sin are in no fenfe faved ; for as 
 they are flaves to vice, fo are they alfo to the 
 Devil, and therefore will have no part in the 
 Redemption of Jefus Chrift. From whence it 
 is evident, that a wicked and finful Life over- 
 turns all the Benefits of Redemption, and 
 therefore thofe who continue in Sin, do not 
 partake of the Myflery of God made Man. 
 
 There is nothing then, that ought to give a 
 Chrifiian a greater abhorrence of a finful Life, 
 than this Myflery ; and on the other hand it 
 is the greatefi inducement to virtue and fan&i- 
 tyj whether we confider the Myftery in the 
 perfection of the Law he has given, or the 
 greatnefs of the Example who is Jefus Chrift, 
 or the greatnefs of the Grace, or the greatnefs 
 of the Dignity, or the Reward we are called to. 
 Thofe who have quitted their Sins, and lead 
 a fober, juft, and pious Life like Men re- 
 deemed from Hell, like Men who have quitted 
 
 the 
 
94 The C R E E D E X P L A I N E D. 
 
 the company of thole who perifh eternally j 
 fuch as thefe I fay are effectually made parta- 
 kers of the Incarnation and Birth of Chrift. In 
 a Word to be faved through Jefus Chrift, all 
 mufl in the firft place firmly believe every Ar-? 
 tide of our Creed, and all that Chrift has 
 taught ; fecondly, they muft faithfully acquit 
 themfelves of the Duties of the ftate and calling 
 they are in, and obferve the Commandments of 
 God and his Church. 
 
 Hut to compleat the Explication of this Arti- 
 cle : It may be neceffary to obferve, that the 
 Mother of Jefus, was not only a Virgin before 
 her Conception, and immediately after her 
 Parturition, but even for ever after, during .the 
 whole Term of her Life ; for fuch as have held 
 the contrary Opinion have been condemned by 
 the Church ; though there be no particular 
 mention of this, either in the ancient or modern 
 Creeds ; yet the holy Fathers thought it ftrong- 
 ly implied by feveral confiderations; and there- 
 fore the Catholick Church has always ftiled 
 her, the ever Virgin Mary. 
 
 As to what may be objected, that Joftph is 
 faid, not to ham known her, till JJie brought forth 
 . hcrfirft born Son, (f) by which expreflion, fome 
 
 c! i.v.^r. wou ld have it, that at leaft he knew her after ; 
 no more is intended by this Phrafe, than abfo- 
 lutely to exclude the Co-operation of all human 
 means in the Conception of Jefus, and to affert 
 that Jofeph knew her not, either before or dur- 
 ing the time of her Pregnancy, that the whole 
 of ic might be afcribed to the Holy Ghoft. And 
 as to the Gofpels making mention of the Bre- 
 thren of Chrift ; this feerns clear to be intend-, 
 
Art. III. Difc. 1. 95 
 
 ed only in that general fenfe, in which the Jews 
 called all thofe of their own kindred by the 
 Name of Brethren. Thus Abraham called Lot 
 his Brother, (g) though he was only his Nephew, (g) Gen. 
 as being the Son of Haran Abraham's Brother, c.xiii. v. 
 and there is hardly a more common thing in * 
 the old Teftament, than to find this Title given 
 to collateral Kindred. Hence it appears, that 
 there is no valid Objection againfl the Bleffed 
 Virgin Mary's perpetual Virginity, as well af- 
 ter me brought forth the Redeemer of the 
 World, as before her Conception ; and indeed 
 Decency feems to require it, and this Doctrine 
 is, what the ancient Fathers of the Church have 
 all been unanimous in Determining. 
 
 Let us now fum up in Ihort, the Truth of 
 what has been faid of this Article, we mufl 
 then firft believe, that jfefus Chrijl the Son of 
 God, whofe Divinity we before confidered, 
 did become truly Man, by taking Flefh, not 
 by Creation, or from any foreign or feparatefub- 
 liance j but from the real Flefh and Blood of 
 the BlefTed Virgin Mary ; fo that he was real- 
 ly and truly conceived in the Womb of the 
 Virgin, not after, the ordinary way, but entirely 
 miraculoufly and by the immediate virtue and 
 extraordinary effect of the Holy Ghoft, and 
 that in confequence thereof, and of his being 
 the Son of God, the Virgin Mary is truly ftiled 
 the Mother of God ; and fhe is fo called by St. 
 Elizabeth, as we read in St. Luke, (A) and the (A) c. i. 
 Church in the Council of Ephefus, "which was v. 43. 
 held in the Year of our Lord 431 againft the 
 Ncflorians , has condemned thofe, who de- 
 ny that fhe is the Mother of God. We mufl 
 
 alfo 
 
96 The CREED EXPLAINED. 
 
 alfo believe, that the whole BlefTed Trinity indi- 
 viiibily wrought this miraculous Conception, 
 but the fecond Perfon only became actually in- 
 carnate, becaufe the two Natures divine and hu- 
 man were united in his Perfon only. We like- 
 wife believe, that the Bleffed Virgin Mary was 
 a Defcendant of the Houfe of David, and efpouf- 
 ed to St. Jofeph of the fame Tribe and Family ; 
 That fhe always remained a pure and immacu- 
 late Virgin, as well before, as after Child-birth, 
 fo that fhe became a Mother, without Detriment 
 to her Virginal Integrity, by the aforemention- 
 ed Power of the Holy Ghoft; and why fhould 
 this feem incredible, that the Blefled Virgin 
 ftiould bring forth a Son, and fhe ftill remain 
 really and truly a Virgin ? Since we read that 
 (i)Luc. c. nothing is impoffible to God. (i) And thus much 
 i. v.37. we aflent to, when we fay we believe in Jefus 
 Chri/l, who was conceived by the Holy Gho/l, born of 
 the Virgin Mary. 
 
 To conclude, let our Lives be conformable 
 to the humble, innocent, and mortified Life 
 of our Dear Jefus, who is eftablifhed by the 
 eternal Father as our Model, let our Life re- 
 ferable His. let it be a Copy, and a reprefent- 
 ation of His, that we, by participating of his 
 Virtues, Spirit, and Graces in this Life, may 
 be partakers of his Glory in the next. 
 
 # 
 
 ARTICLE 
 
( 97 ) 
 
 ARTICLE, IV. 
 DISCOURSE. I. 
 
 Suffered under Pontius Pilate, was 
 crucified dead and buried. 
 
 Pilate having fcourged Jefus, he delivered him unto them to bt 
 crucified- --And he gave up the Ghojt~~And jfoffph took the 
 Body and laid it in a new Monument, (or Sepulchre.) 
 Mat. c. xxvii. v. 26. 50. 60. 
 
 TH E Apoftles having in the two preced- 
 ing Articles, profefled Jefus Chrift in the 
 Glory of his Divinity, as the eternal Son of 
 God ; and in the Myftery of his Conception, 
 and joy of his Birth, as Man. They now in, 
 this Article, fet Him before our Eyes, in his Paf- 
 fion and Death. 
 
 I (hall therefore in this Difcourfe, firjl, exa- The pi- 
 mine into the import of the Wordfu/fered ; and vi * 
 Jecondly, lay before you in part, the Myftery of 
 our Saviour's Paflion, wiih fome Reflexions 
 thereupon. 
 
 o It 
 
98 The CREED EXPLAINED 
 
 P. I. If we would trace the Sufferings of Chrift 
 from their Beginning, we muft go back even 
 to the very firft Inftant of his Birth, in the 
 ftable of Bethlehem, where we (hall find him 
 expofed to all the Wants and Inconvenien- 
 ces of Life : From hence, let us follow him 
 through the whole courfe of his Life ; we mall 
 find it one continued fcene of Poverty, La- 
 bour, Perfecution. Contempt, and Suffering. 
 
 From the firft hour almoft, that he enters on 
 His Office, he has Enemies who lie in wait for 
 his Life ; one while, He is branded with the 
 (k) Mat. Title oflmpoftor. (k} Another while, he is re- 
 c. xxv 11, j e ^| ec j as a Daemoniac. (I) He is not only ftript 
 (1) John f his Divinity, but even of his Humanity, and 
 c. viii. v. made a Partner and Confederate with Beelze- 
 4 8 - bub the Prince of the Devils, (m) The moft in- 
 
 c xii v*' veterate Enemies are reconciled, the moft op- 
 24. ' pofite Factions united to contrive and effect 
 (n] Luck His Deftruction. () To Day, he is affaulted by 
 c.xxin.v. Pharifees. (o) To-morrow, by Saducees. (^)The 
 *~ o \ M next Day, by Herodians. (^) And fometimes by 
 c.xix. v! a ^ m Conjunction ; one ftrives to draw him in- 
 3. to Blafphemy, another into Treafon ; and 
 
 (p) Mat w hen they cannot make his Actions liable to the 
 c. xvi. v. p ena j ft a tutes, they endeavour to bring thofe 
 (q) Mat. Laws by their Interpretation, to correfpond 
 c. xxii.v. to his Actions. His Words are mif-interpreted, 
 l6 - his Actions vilified ; and an Odium thrown 
 
 on the moft exalted Difpenfations of his Bene- 
 volence. This is, the uninterrupted Bufinefs of 
 near Three Years, and but a Prelude to his 
 laft forrows, which were as great, as diabolical 
 Malice could inflict. 
 
 Thefe 
 
Art. IV. Difc. I. 99 
 
 * Thefe are ufhered in by the blacked Per- 
 fidy and Ingratitude, for after our Saviour had 
 
 / o 
 
 eaten the Pafchal Lamb with his Apoflles, as 
 he defired to do before he fuffered, (r) to teach (0 Luck 
 us a perfect Obedience to the Law of God : c * XX11 ' V < 
 After he had, to the Aftonifhment of Men and 15 ' 
 Angels, humbled himfelf to that degree, as to 
 wa(h the Feet of his Apoflles, nay even the 
 Feet of the Traitor Judas; to teach us, with 
 what Humility, and Purity, we ought to ap- 
 proach to the BlefTed Sacrament of the Altar, 
 which he then was about to inftitute, in order 
 to leave behind him a fingular Memorial of 
 
 * Now it is to be obferved, that feveral of the ancient 
 Hereticks, as Cerdon, Martian, Satmninus, and others 
 held, that our Saviour Chrift did not really fuffer ; iince 
 they affirmed, that he had no fubftantial Flefh, but that 
 his body, was a mere Phantom, or Apparition. Contra- 
 ry to all which, St. Ignatius Bifhop of Antioch, in his 
 Epiftle to the Smyrnssans, gives thanks to God. that they 
 firmly adhered to the immovable Faith, that Chrijt truly 
 Jittered, and not as fame Hereticks affirm, that he only Suffer- 
 ed reputatively, and according to outward appearance. Epi/l : 
 ad Traces : And Origcn, in one of his Creeds, declares 
 thefame, that Chri ft truly, and not imaginably, fuffcrcd 
 under Pontius Pilate. Pajj'u.s ejt inveritate, etnonper imi. 
 ginem. in Procem. Lib.---And we prove the fame Doc- 
 trine from the Commentof St. Cyril Bifhop ofjerufd- 
 lemonthis Article, where he tays, that Jefus fuffered 
 truly for all Men, for his Crofs was not in Opinion^ nor his Re- 
 demption in Opinion, nor his Death in Opinion. Catch. 13. 
 And indeed, the Pafiion of Chrift. is fo convincing an 
 Argument of what he fuffered, that one would think 
 no Man could be fo abfurd and urircafonablc. as to af- 
 cribe all he fuffercd and under went for love of us, to 
 opinion and fancy ; for if the Aftions of Caiphas, He- 
 rod, and Pilate, relating to our Saviour's PafTion, were 
 true and fubftantial ; how can a Man deny the Pa Hi on, 
 itfelf to be fo, feeing it- was equally attended with the 
 fame ocular and viable Demonftnition ? 
 
 O 2 his 
 
ioo Ihf CRIED EXPLAINED. 
 
 his Love towards us, viz. his own moft precious 
 (f) Mat. Body and Blood, (f) to manifeft the defire he 
 C g XJ< k* v ' had of always remaining with us; for being 
 Mark c. now to depart ut of this World, he would 
 sciv.v. 22 notwithstanding, leave Himfelf, after a Spiri- 
 amd Luck tual manner to abide with us forever. Then 
 c. xxii. having faid a Hymn in Tbankfgiving; He 
 ifil)*fohn went ^h hi s Difciples over the Brook Cedron, 
 c. xviii.v. ( u ) an d entered into a Garden, which was in 
 i. the Village called Gethfemani near Terufalem. 
 
 (. m , *J 
 
 w, Mat. (ty) But Judas, one of the twelve Apoftles, one 
 
 v * 5 ' of his chofen Fiiends, one of his Companions, 
 was gone to accomplifh his wicked Treafon, 
 and offered himfelf a voluntary Inftrument to 
 betray his Lord and Mafter into the Hands of 
 (x) Luck his implacable Enemies, (x] who readily em- 
 v.xxii. v. braced the offer, and thereupon agreed to give 
 4- him thirty Pieces of Silver.. ^yThere is no doubt, 
 
 * v k ut tnat Chrift, might many ways have been 
 delivered up into the Hands of the Jews, but 
 for the greater Ignominy, he chofe to be fold, 
 and that by his own Difciple, that we might 
 learn to bear wirh falfe Brethren ; and to teach 
 us, that there is no place, or Mate of Life fo ho- 
 ly, from which we are not in danger of falling. 
 Ah Judas! to what height of Wickednefs, has 
 the Spirit of Avarice brought thee, to fell thy 
 Soul, thy Mafter, and thy God, who is the 
 Treafure of Heaven and Earth, at fuch a vile 
 rate. O Chriftians. how dangerous and abo- 
 minable is the Sin of Covetoufnefs ! and yet, 
 how often have you fold the fame Lord for 
 Lfs, when you have parted with Him, for fome 
 petty Delight, or rotten Pleafure, for fome fleet- 
 
 ing 
 

 Art. IV. Difc. I. lot 
 
 ing Honour, fome fmful Thought, for fome de- 
 trading Word, or the like ? 
 
 But before this, feveral things happened, 
 among which, was his foretelling that St. Peter 
 would that very Night thrice deny Him, and 
 that all the Apoftles would be fhocked and fcan- 
 dalized in Him, and forfake Him. (z) This is, (z)Mat-c. 
 what the Prophet Zacharias had long before xxv i'V. 3 t 
 foretold ; Jlrike. the Pajlor, and the Sheep Jhall be 
 difperfed. (a] Although all fhould be fcandalized in 
 thee, faid St. Peter, I never will, (b] Jefus re- 7 *. 
 plied, Amen I fay to you, before the. crowing of the (b) Mat. 
 Cock this very Night, youfJiall thrice deny me. (c) c - xxvu 
 You fhall deny that you are my Difciple, that Y" , 33 ' 
 you have any thing to do with me, you fhall 
 even deny, that you fo much as know me ; no 
 faid St. Peter, though I were to die with you, 
 I will never deny you. Alas ! Dear Chrif- 
 tians, how often do we fay, Deareft Lord, I ne- 
 ver will deny thee, no, if I were to die, by no 
 means will I deny thee? Yet for all that, how 
 often is Chrift, not once, but a fecond, and third 
 time denied ? I am forry, fays a Penitent, that 
 I have finned, I will never do the like upon 
 any Account, I am refolved on it, no fweet 
 Jefus, I will fooner die than any more offend 
 and forfake thee ; yet very often tJoes it happen, 
 that notwithftanding thefe Refolutions and Pro- 
 teftations, Chrift is thrice and thrice too, quite 
 Abandoned, and forfaken. It is good without 
 doubt to make good Refolutions, but we mufl 
 have a care qf putting too great Confidence in 
 them ; for in God we muft hope and truft, and 
 therefore to our Refolutions, we muft join in 
 fumble, fervent, and continual Prayer, and 
 
 we 
 
102 The CREED EXPLAINED. 
 
 we muft be very watchful and careful, not only 
 to avoid the Sin, but alfo the Temptations and 
 Occafions of it; watch, fays Jefus Chrift, and 
 (J)Mat.c. p ra y that y OU en tw not into Temptation, (d) 
 c.^xxvi.v. ^ ur B i cffe( j Redeemer, being entered info 
 ?'. II. trie Garden of Gethfemani to begin his bitter 
 PafTion, (that as in a Garden began our Ruin, 
 fo there alfo might begin our Reparation,) and 
 leaving there the other Apoitles at fome dif- 
 tance, he took with him, Peter, James, ant 
 John, who had been before Eye-Witnefles of 
 his glorious Transfiguration on Mount Thabor ; 
 he now difeovers to them that mortal Anguifh, 
 Fear, and Sadnefs which oppreffed his Heart; 
 My Soul fays he, isforrowjul even unto Death, Jlay 
 f "iMar c ^ ere an ^ wa t c h w ^ me ' ( e ) ^ n ^ having gone a little 
 xiv. v. 34/attfAffr, he. fell upon his Face, praying ; my Father, 
 fays he, if it be pojjible, let this Chalice pafsfrom me, 
 (/JMat. nevertheless, not as I will, hit as thou wilt, (f) 
 c.xxvi.v. y ou f ee Chriftians, your Dear Redeemer 
 opprefled with forrow even unto Death, that is 
 to fay, a forrow, which would immediately 
 have put an End to his Life, had he not mira- 
 culoufly prolonged it, to fuffer ftill more for 
 Love of us. Oh ! what a fudden ftorm is this, 
 that oppreffes our Saviour's Soul ? Cannot that 
 Soul, which enjoys the beatifical Vifion of the 
 Divinity, diffipate all thefe inward Troubles ? 
 Yes Chriftians, His ever enjoying the happy 
 fight of his God-head, could not have been 
 capable of this exceffive Sadnefs and mortal 
 Anguifli, had he not, by a Miracle, ftopt the 
 Communication between the Superior and In- 
 ferior part of his Soul. He was pleafed to 
 abandon the Inferior part to all her natural 
 
 Fears 
 
Art. IV. Difc. I. 10$ 
 
 Fears and Apprehenfions, to fuffer the more 
 feelingly, for Love of us. He gave the Mar- 
 tyrs thofe Spiritual Confolations, which fup- 
 ported their Weaknefs under the fharpeft Tor- 
 ments ; but would not allow hirnfelf any other 
 Portion, but to take the very Dregs of the bit* 
 ter Chalice of Punimment due to our Sins ; fo 
 that, during the whole courfe ofhis Paffion, 
 you muft confider him fuffering, as if he had 
 been only Man, of a tender and delicate Com- 
 plexion of Body, and liable to all our Pains 
 and Miferies, excepting Sin. Thus being de- 
 firous of Company, (a Thing natural to Sadnefs 
 and Fear) he faid to his Apoftles, Jlay here and 
 watch with me. (g) O ! what a furprize muft (&) Mat* 
 this have been to thofe three Apoftles, to hear C - XXV1 ' V * 
 this new Language from their Lord and Maf- ^ 
 ter, and to fee him reduced fo low, as to be 
 forced to feek Comfort from them ? Our Blef- 
 fed Saviour under this Anguifh and Sadnefs, 
 betakes himfelf to Prayer, the only fure Re- 
 fuge under all Afflictions and Difficulties, the 
 only Shield in the Day of Battle ; but obferve, 
 with what Reverence, he prays to his eternal Fa- 
 ther, proftrate on the very Ground, and with 
 what Fervour, with a loud cry and tears, fays the 
 Apoftle. (h) Learn therefore to imitate him. In (*) Heb ' ] 
 this Prayer, he condefcended fo far, as to allow c * v * v * ^ 
 the inferior part to petition, that the Cup of 
 his bitter Paffion might be removed from him, 
 but then he immediately adds, not my Will, but 
 thine be done, (i) To teach under all Trials and 
 Croffes, a perfect Submiffion and Refignatioq 
 to the Divine Will. Though our Saviour 3g: 
 Chrift, was in this Diflrefs and Anguilh, and 
 
 in 
 
104 2Tfo CREED EXPLAINED. 
 
 in the midft of his Prayer, yet he made two 
 Interruptions to vifit his Apoftles, but found 
 them boih times afleep. Ah! Chriftians, is 
 it not our Cafe (like thefe Apoftles) to fleep. 
 that is, to indulge ourfelves in a flothful fen- 
 fual way of Living ? whereas r the whole Life 
 of our Saviour was fpent in Labouring for our 
 Salvation, and all that he fuffered, he fuffered 
 for us : Our Bleffed Redeemer, being in this 
 defolate Hate, there appeard to him an Angel 
 ()Luc.c.from Heaven to Comfort him, (k) who is the 
 xxii.v.43 joy of Angels. Good God! what Humility ! 
 for the Lord of Heaven and Earth, to borrow 
 Comfort from his own Creature, and what 
 kind of Comfort, think you did this Angel 
 bring ? No other to be fure, but the reprefent- 
 ing to him the Will of his eternal Father, the 
 Necefiity of his Paffion, and the Glory and 
 Honour, which the God-head would receive 
 thereby ; the Redemption of Mankind and the 
 like, all w : hich, he underftood better Himfelf, 
 than the Angel, but he would not refufe the 
 proffer of Comfort, though from his own Crea- 
 ture ; to teach us, not to difdain to learn of our 
 inferiors. 
 
 Now, to conceive fome of the inward Suf- 
 ferings of our Dear Redeemer in the Gar- 
 den of Gethfemani, we need but reflect a lit- 
 tle on the Caufes and Effects of his bloody ago- 
 ny : As to the caufes, there were three, which 
 concurred to afflift his forrowful Heart. Fir/I t 
 a perfect and lively Idea of all the pains and 
 Torments prepared for him, which were fo 
 diftinftly reprefented to him, that we may fay, 
 he was inwardly Scourged, Spit upon, Buffet- 
 ed 
 
Art. IV. Difc. I. 105 
 
 ed, Crowned with Thorns, Reproached, Blaf- 
 phemed and Crucified: All thefe, he under- 
 went fuccceffively in the different fcenes of 
 his Paffion ; but in the Garden, he fuffered 
 them all at once, by a full Reprefentation of 
 all their aggravating Circumftances. A Second 
 Caufe, more powerful than the former, was, 
 the Reprefentation of all the Sins of the 
 whole World, now laid to his charge, to be 
 cancelled with the laft drop of his moft preci- 
 ous Blood. If holy David, as he fays of 
 hirnfelf, fainted when he confidered the fins of 
 Men againft God, (1) what mull we think of Pf. C xvlii 
 his Sorrow, whofe Charity, and Zeal for v. 53. 
 God's Glory is without meafure, who is the 
 immaculate Lamb of God, and who alone has a 
 true Notion of the Malice of Sin, when he be- 
 held not only a part of Men's Sins, as David 
 did, but had befor.e him, the Crimes, and Abo- 
 minations of all Ages, paft, prefent and to 
 come : In a Word Chriftians, all your Sins, 
 and mine were prefent to his View, and Aug- 
 mented his Sorrow in proportion to his Zeal and 
 Charity. But there was ftill a Third Caufe of 
 our Saviour's Agony, which we mutt not omit, 
 I mean the forefight, or Knowledge of what little 
 Fruit, Men by their own Faults, would reap 
 from all his Sufferings : Suppofe a tender and 
 loving Parent, had fpent his whole Life in toil- 
 ing, and labouring, watching and Solicitude ; to 
 provide for his Children a comfortable fubfift- 
 ance, that he even delivered himfelf to Tor- 
 ments and Slavery to refcue them, whai a heart 
 breaking Thought would it be, if he was allur- 
 ed, that but one of them, would render all 
 P his 
 
306 The CREED EXPLAINED. 
 
 his Pains and Labour fruitlefs, and even take an 
 Occafion. from the means provided for his 
 Happinefs, to plunge himfelf deeper into mi- 
 fery and ruin ? It is hard to conceive, what 
 Grief and Sorrow, would over-whelm a Parent 
 in thefe Circumflances : What an Ocean then 
 of Gricfvmuft of Neceffity wound the tender 
 Heart of Jefus, who loved all Men with a ten- 
 der Affection, witnefs his laying down his 
 Life for them all: He clearly law, what little 
 ufe fome would make of his Sufferings, nay, 
 what abufe many would make by perverting 
 the greateft Pledges of his Love into a mortal 
 Poifon ? What a melancholy Reflection, to 
 confider that eternal lofs of fo many Millions 
 of Souls, for whom he was to Die, and that 
 the Number of thofe, who by the Fruit of his 
 Paflion, would efcape eternal Mifery, were 
 but very few, if compared with thofe, who 
 would be irreparably loft. For Chrift Him- 
 felf allures us, that many are called, but few chof- 
 
 (m) Mat. * () 
 
 c.xx.v.i6 Thefe were fome of the chief caufes, of that 
 mortal Agony, which our Bleffed Redeemer 
 fuifered in his Soul ; and if we may judge of 
 the inward Fangs and Anguifh of his Soul, not 
 only from the Caufes, but alfo from the Effects, 
 we mould certainly be convinced, that our Sa- 
 viour's in ward Sufferings, were thegreateft, that 
 were ever undergone in this World ; for in all 
 our Grief and Fears, the Blood naturally re- 
 roils to the Heart, to fupport the center of 
 .Life and Motion, but our Dear Redeemer's 
 Heart, was fo oppreffed with Anguifh, that it 
 caft. him into a Sweat of Blood } to fuch a de- 
 gree 
 
Art. IV, Difc. I. 107 
 
 gree. as not only to wet his Face, his Body and 
 Garments, but alfo the very Ground, on which 
 he lay proftrate, as St. Luke relates, (n) This^ n Ct xx ^ 
 outward Sweat, was a fign and token of the in- 
 ward Agony of his Soul ; and as fince the Cre- 
 ation of the World, we do not find there was 
 ever fuch another Sweat, (at lead to fuch a de- 
 gree) (o we may juflly conclude, there was ne- 
 ver fuch an Angbilh and Sorrow. 
 
 After our Saviour had fmifhed his Prayer, 
 he came to his Difciples a third Time, and faid 
 to them, arifc, let us go, behold he approaches, who 
 fliall betray me, and while he was yet f peaking, be- 
 hold Judas one of the Twelve, came, and with him 
 a great Multitude with Swords and Staves, fent 
 from the Chief Priefts and Elders of the Peo- 
 ple ; Judas had given them this, as a fign that 
 whomfoever hejhould Kifs, was the P erf on whom they 
 were to apprehend, he therefore flep'd up to our- 
 Bleffed Saviour and faid, Hail Rabbi, and kijjed 
 him. (0) And our Saviour, with the greateft, ^, 
 meeknefs anfwered, Friend what art thou cowfxiv.v. iV 
 for, (p) is it with a Kifs tliatthou betrayeft the Son of 43. 44.45 
 Man ? (q) Who would .not imagine, but that fo rfJ Mat. 
 mild a Behaviour, mi^ht have mollified the C<XXV1 V - 
 
 O 
 
 Heart of the mod obdurate Sinner, but alas ! (^)'LUC. c 
 what Remedy is fufficient to cure an obftinate xxij, v. 
 and perverfe Mind, inveterate in Sin ? Let 48. 
 us learn from our Saviour's Meeknefs, to place 
 a firm Confidence in his Mercy, for he denies 
 his Friendmip to none, who even offered it to 
 Judas. Let us deteft this mod impious Trea- 
 fon, and take care never to invite our Saviour 
 in among his Enemies, by receiving him into 
 a Soul defiled with mortal Sin. But particular- 
 
 P 2 ly 
 
lo8 The C R E E D E X P L A I N E D. 
 
 ly let us learn, to vefift in the Beginning, all 
 
 our diforderly Paflions and Inclinations to Sin. 
 
 This Wretch's Paflion, was Avarice, which not 
 
 refitted, brought him by degrees to Theft, for 
 
 (r) John St. John declares, he was a Thief, (r] and now to 
 
 c. xii.v.6 gain a little Money, he has loft his Lord and 
 
 Mafler, his Life, and Sdul, nay, and Money 
 
 too ; a dreadful Example ! let us be Wife by 
 
 his Ruin. 
 
 ; But to proceed, our BlefTed Saviour went to 
 meet the Multitude, and faid to them, wJwmfcekyou, 
 (p John they anjwcrtd him, Jefus of Nazareth, (f) upon 
 c. x, iu v. y-hich .he made Anfwer, I am he. ; whereby, he 
 4' 5- ca fl; the whole Multitude to the Ground, to 
 give them a proof of his Divinity, and to fhew, 
 that it was not in their Power to apprehend 
 him, unlefs he pleafed. Then Jefus afked 
 them a fecond time, -whom feek you ? and they 
 faid, Jefus of Nazareth, I have told you, iaid he 
 (t) John that I am the Man. (t) Then they came and laid 
 c.xvin.v. hands on him, upon which, his Difciples fled .(u] 
 ?\^ O Chnftians ! let us with peniive Hearts, 
 xxvi. v.' contemplate how thefe ravenous Wolves feize 
 50. 56. upon the innocent Lamb of God with incredi- 
 ble Fury, how they bind and fetter him. Ah ! 
 what a fubjecl: of Grief and Sorrow muft this 
 be, to fee our Dear Lord draged with much vio- 
 lence along the Ways and Streets, followed 
 by the Shouts and Acclamations of the Rabble ; 
 how different was this Entrance into Jerufalem, 
 from that, which he made fome few Days be- 
 fore, when they cried out, BleJJed is he that 
 comes in the Name of our Lord. Hcfanna in the 
 (^)Mat.c. highefl. (w] Hence, we may learn to contemn 
 xxi. v, 9. t k e inconftancy of Wordly Favours. They 
 
 brought 
 
Art. IV. ' Difc. I. 109 
 
 brought him firfl to Annas, who was Prefident 
 of the Supreme Council, and Father-in- Law 
 to Caiphas the High-Prieft: Here you might 
 fee, an imperious, haughty, and arrogant 
 old Man taking to talk the Infinite Wifdom 
 of God, and with an Air of Authority, he 
 examined our Saviour about his Difciples, and 
 his Doctrine, who aniwered, that he taught 
 Men openly, and that by them, he might be 
 informed, (x) Now, could any thing be more (x) John 
 mild than this Anfwer, and yet here, a vile c.xviii.v. 
 Servant of that wicked Man, had the Impu- 2 ' et 2t * 
 deuce to give our Dear Lord a Box on the 
 Ear, faying, is it thus you Anfwer the High-Pncft ; 
 though this, was a great Affront to our Blef- 
 fed Redeemer, yet he only made this meek re- 
 ply ; if I have.fpoken III, give Tejlimony of the Evil, 
 but if Well : -why jlriktjl thou me ? (y) Learn from , j -r ^ n 
 hence Patience and Meeknefs, under whatfo- c.xviii.v. 
 ever Provocations, you meet with from your 22. 23. 
 Neighbours, fince you fee our Blelfed Redeem- 
 er had Power, to caft that infolent Wretch, 
 both Body and Soul, into the eternal Flames 
 of Hell, yet he feeks no Revenge ; which is a 
 Leffon for us, how to behave in the like Cir- 
 cumftances. 
 
 Our Suffering Redeemer, is from hence by 
 order of Annas, hurried to-Caiphas; there was 
 affembled the great Council of the Sanhedrin de- 
 termined, right or wrong, to takeaway the inno- 
 cent Life of Jefus ; they therefore proceeded to 
 the Trial, calling the falfe Witneffes to depofe 
 againfl him. (z) Thefe Men, though loll to Ho- (*)Mat-c. 
 nour andConfcience. yet could object nothing, xxvuv -59 
 (even fufficient, to fatisfy this malicious Court : 
 
 The 
 
no The C R E E D E X P L A I .N D. 
 
 The High -Pried feeing this project of falfe 
 Witnefles failed, he role up and conjured him 
 by the living God, to tell him if he was Jefus 
 Chrift the Son of God, upon which, our Blef- 
 fed Redeemer, (who had given an aftonifhing 
 example of Patience under the greatefl provo- 
 cations, by calmly holding his Peace, while he 
 faw not only his Reputation, but even his Life 
 too, attacked by the blacked Calumnies) out 
 of Reverence to the adorable Name of God, 
 (c)Mat.c. made this Anfwer, thou hajl faid it, (a) that is, 
 c.xxvi.v,^ am . anc | then he put them in mind of the 
 _4* lad and terrible Day of Judgment, that through 
 
 Fear thereof, they might be moved to defid 
 from their wicked Intentions; for / fay unto 
 you, hereafter youjhall fee the Son of Man fitting at 
 the Right-hand of the Power of God, and coming in 
 (b)Urt.c.the Clouds of Heaven, (b) At which Words, the 
 xxvi. v. High-Prieft rofe up in a Fury, rent his Gar- 
 ments crying out Blafphemy, what is your 
 Opinion ? the whole Sanhedrin anfwered, he 
 (cJIAe.ro.. is Guilty of Death, (c] But their wicked rage 
 v. 66. ftoped not here, for no fooner, was this wick- 
 ed Sentence paffed on our Innocent Lord, but 
 many Perfons fell upon him, with the mod 
 unnatural Barbarity ; fome of them fpitting 
 their filthy Phlegm upon his adorable Face, 
 which the Angels behold with raptures of joy ; 
 others pluck him by the Cheeks, others buffet 
 him and ftrike him, while he being bound, is 
 not able to wipe his Face, or ward off a Blow ; 
 others again, with fome dirty Rag cover his 
 Face, and then, as if he had been fome Impof- 
 tor, or Mock Prophet, at every Blow they in- 
 fult him with thefe Words, Prophefy unto us, O 
 
 thou 
 
Art. IV. Difc. I. ill 
 
 thou pretended drift who it was that Jlruck thee, 
 (d) So that, here was truly fulfilled that 
 the Prophet Ifaias foretold. I have delivered ffjy xxu<v - 6 4 
 Body to thofc thatjlruck me, and my Cheeks to thofe 
 that, plucked them, I have not turned aivay my Face, 
 from them, who rebuked and fpit upon me. (e] Be- (e] jf a . c. 
 fides many other Affronts they gave him, ripping 1. v. 64. 
 up their old Calumnies, calling him a Seducer, 
 a Blafphemer, pofleffed with the Devil and the 
 like ; all which, he endured with an invincible 
 Patience : Here Chriftians, be afhamed and 
 confounded at your impatience, who can fcarce 
 take the lead word, or imalleft affront from 
 your Neighbours, when your Dear Lord, for 
 your fakes, hath endured all forts of Infults, and 
 Affronts, and that from the Hands, of the fcafeft 
 and vile ft fort of People. 
 
 What I have here already related of our Sa- 
 viour's Sufferings in Caiphas's Palace, very well 
 defcrves our Companion, and yet there was 
 another thing, which troubled him more fenfi- 
 bly, than all that outrage of his Enemies ; for 
 St Peter, the Chief of the Apoflles, who had 
 
 received the mo ft fignal Favours from him, 
 and that very day boafled, that though all the 
 reft of the Apoflles fhould abandon him, he 
 would rather die than forfake him : Yet, O the 
 weaknefs and inconflancy of frail Man , 'at the 
 Voice of a filly Maid, who faid to him, thou 
 alfo icaft -with 'iejus of Nazareth, (j) he immedi-^Mar.e. 
 ately, not only once or txvice, but thrice denied X1V> v - 67 
 his Matter, and even confirmed his denial with 
 Oaths and Execrations, that he knew not the 
 Man. ($} This, was doubtlcfs a great Afflidion </* [; 
 to our Blelfed Saviour, to fee fo dangerous 74 
 
 a fall 
 
112 The CREED EXPLAINED. 
 
 a fall of a Perfonfo much favoured and beloved. 
 But what could be the caufe of fo Hidden a 
 Change in this great Apoftle ? There feems to 
 have been three. Firjl, a fecret Pride and 
 Prefumption in his own ilrength ; for though all, 
 fays he, Jhould befcandalizedin thee, yet I will not 
 (A) Mat. (/i). Secondly, the neglect of our Saviour's acl- 
 c.xxvi. monition, in fleeping, when he ought to have 
 watched and Prayed. And Thirdly, his expof- 
 ing himfelf to danger, by running into bad 
 Company. Let us therefore beware of thcfe 
 caufes, and if we have imitated St. Peter's de- 
 nial, by confenting to mortal Sin, let us learn 
 and follow his Example, in being true Peni- 
 tents ; for he had no fooner denied our Savi- 
 (i)Mat. c. our, but he went forth and wt-pt bitterly, (i) Learn 
 xxvi. v. from hence, not to delay to do Penance for your 
 75* Sins ; he continued his penitential Spirit the 
 
 remainder of his Life ; and it is related, that 
 he wept as often as he heard the Cock crow, 
 fj learn to imitate his perfeverance. 
 The Night being now far fpent, the Sanhe- 
 
 drin retired to their Reft, leaving our Saviour 
 to the infults and out-rages of the Rabble, 
 who knew nothing could ingratiate them more 
 to their wicked Minifters, than to treat him 
 with the greateft inhumanity. St. Luke ex- 
 preffes their Behaviour in thefe Words ; and 
 blafpheming many other things they faid again/I him 
 (t) Luck {T). Thus from their Malice and Cruelty, we 
 c. xxii. v. ma y m f e r 5 what a difmal Night our Bleffed Savi- 
 ^' our had among them. Early the next Morning, 
 
 the great Council of the Jews met again, and 
 ratified their former Condemnation of Jefus 
 Chri/l, and then concluded, that the beft way to 
 
 put 
 
Art. IV. Dlfc. I. 113 
 
 put him to Death, was to do it by the Authority 
 of Pontius Pilate the Roman Governor; accord- 
 ingly, they went with our Saviour in a Body to 
 Pilate, and there alledged feveral accufations a- 
 gainft him, and although our Bleffed Saviour 
 had no other Advantage, but Innocence and 
 filence, Pilate faw, that all their accufations were 
 nothing but the Effects of Envy ; he thereupon 
 declared our Saviour innocent; then the Jews 
 urged farther, faying, that he Hired up the Peo- 
 ple all over the Country from Galilee, even to 
 Jerufalem. (m) Pilate hearing them name Gali- (m) Luck. 
 lee, and in order to get free of their importunity, c - xxiii. 
 he took an occafion to fend him to Herod, who v * 5 * 
 was then in Jerusalem, as one belonging to his 
 [urifdi6tion : This Wretch was overjoyed at the 
 fight of Jefus, hoping, that he might prevail with 
 him, to do fome Miracle in his Prefence, but 
 finding, that ourSaviour would notgratify his idle 
 Curiofity ; He put on our Lord a white Garment 
 in Scorn and Contempt, and thus expofed him 
 to theDerifion of his rude Guard, and in this 
 fool's Livery fent him back to Pilate (n) Thus (n) Luck 
 was our Saviour ported from Tribunal to Tri- c - xxiii ' v 
 bunal, firft to Annas, then to Caiphas, then to Pi- ix * 
 late, and from thence to Herod, and from him 
 back again to Pilate, and in all thefe Translations 
 entertained with new Scorn, Derifion, and Con- 
 tempt, the Streets ecchoing with the Infults of 
 the Mob, wherefoever he pafled. Here, Dear 
 Chriftians, was verified to the full, what Jere- 
 mias had prophefied of him, all that pajfed by 
 the way, have dapped their Hands upon thee, they 
 ham luffed, and, wagged their Heads, (o) (o)Lamen 
 
 Pilate feeing himfelf difappointed, and that c<u ' va S 
 our Saviour was brought back again to his Tri- 
 
 bunal 
 
114 Ihc C R K E D E X P L A I N E D. 
 
 bunal, began to think with himfelf how to fave 
 his innocent Life, and to give as little Offence ^ 
 as he poflibly could to the chief Prieft and El- 
 ders ; he had now a fecond Time declared, that 
 he found him Innocent, and that Herod was of 
 (p) Luc. the fame Opinion ; (/>) but this, would notfatisfy 
 c. xxiii. tne jews Malice ; he therefore, propofes to him- 
 ' *$' felf two Schemes to fave his Life, both extreme- 
 ly injurious to our Saviour Chrift, but one, moft 
 inhumanly barbarous. It was the Cuftom of 
 the Jews at the Pafchal Solemnity then celebrat- 
 ed, to have onePerfonreleafedto them, whom the 
 People (hould choofe: Now Pilate had at that time 
 incuftodyoneBarabbas,anotoriousMalefaclor,an 
 Author of Sedition, and a Murderer; hemadeno 
 doubt, but that the People would prefer the inno- 
 cent Lamb of God to this infamous Wretch, de- 
 tefted by all good Men, he therefore goes out, and 
 puts the Queftion to them, whom -will you that I re- 
 (q\ Mat. leafe toyou Barabbas or Jefus ? (q} The People, at 
 c. xxvn. ^ inflation o f the Priefts and Elders, cried 
 
 V -J I 
 
 (r) Luc. out difpatch Jefus and rdeafe to us Barabbas. (r) 
 c. xxiii. Good God! was there ever fuchhatred,indignity, 
 v. 18. and obftinacy, as this of the Jews ? Pilate, no 
 doubt, put an outrageous Affront on our Inno- 
 cent Lord, by fetting Him on a level with Barab- 
 bas ; but the Jews a much greater, by giving the 
 Preference to fuch a notorious Malefactor. Now 
 this Project of Pilate's having mifcarried, he en- 
 tered upon his fecond fcheme, I mean the fcourg- 
 (J) John ing of our Bleffed Saviour at the Pillar, (f) This 
 c. xix.v.i Flagellation, our Saviour always, mentioned, 
 when he told his Difciples of his Future Paffion, 
 as being a very afflicting and painful part of his 
 
 Sufferings, 
 
Art. IV. Difc. I. 115 
 
 Sufferings, and it was a Punifhment the mo ft ig- 
 nominious (wit nefs the Roman Law,which prohi, 
 bited the icourging of any of their Citizens, upon 
 any account whatsoever) fo it was inflicted on 
 our Saviour with the greateft Cruelty. The 
 Number of Stripes are not fet down by the 
 Evangelitls, but they are partly expreffed by 
 the Number of Executioners, for St. Mark re- 
 lates, that they aifembled a whole Band of Sol r 
 diers, whereas the Law of Mofes allowed not 
 quite forty Stripes (t) for any Malefa6lor ; but (0 Deut, 
 the icourging of our Saviour was fo cruel and c ' xxv * 
 bloody, that they made him but one wound 
 from Head to Foot, as the Prophet Jfaias forer 
 told, (u) fajlfai, 
 
 Here Chriflians, raife your mournful Atten- c< 1 v% 
 tion, and behold how thefe Monfters of Cruel- 
 ty feize upon our Dear Lord, drip off his 
 Garments, bind him to Pillar, that he might 
 not be able to avoid one Jingle Stroke, fee how 
 they cut and tear his moft tender Flefh, adding 
 Scourge to Scourge, Wound to Wound, Sore 
 to Sore, with a mod barbarous Cruelty. 
 Contemplate now with companion his moft 
 precious Bipod, gu filing out of every part of 
 his Body. This bloody Scene, is the Effect of 
 our Sins, we are the Guilty, he the Sufferer, 
 our Sins had deferved the Flames of Hell, and 
 He is fcourged to refcue us from it. But 
 the Soldiers Cruelty flopped not here, they 
 dragged him into the Pretorium, (w] and there ( m ) Mat < 
 threw a purple Garment about his Shoulders, (#) ^ v ' v ' 
 twifted a Crown of Thorns, prefled it upon his ( X ') j n hr\ 
 Head, put a Reed into his Hand inftead of a. c.xix. 
 Sceptre, and in Derifion and Scorn, they ben$ v * 2 < 
 
 2 their 
 
n6 The CREED EXPLAINED. 
 
 their Knees be r ore _him with this Salutation, 
 ^yjMat. ffail Xing of the Jews, (y) This done, they Spit 
 c. xxvu. j n k' s jr aC6} anc i buffeted him, (z) (hatched 
 (Ii 2 fohn tne R ee d out f his Hand, and ftruck him on 
 c.xix. v. the Head, (a) thus beating the Thorns deeper 
 3- into his Temples. Pilate hoped now at leaft, 
 
 (a) Mat. t j lafc t k e j ews wou }(j be fatisfied, and that their 
 
 v " Fury would be turned into Compaffion, at the 
 
 fight of fo piteous an object, as he then appear- 
 ed, and therefore lead him forth in this mife- 
 rable Condition to their View, faying, behold 
 
 (b) John the Man, (b) but they ft ill cried out Crucify him, 
 c. x:x. Crucify him. Then Pilate gave TeMimony a 
 
 v. 5. 6. trm-J ti me o f our Saviour's Innocence and the 
 Jews perceiving he perfifted in his Inclinations 
 of fetting him at liberty, cried out faying, if thou 
 
 (c) John let this Man go, th,m art no Friend to Cafar. (c] 
 c.xix. This moved Pilate more than all the other im- 
 v. 12. portunities ; he was afraid, that fome Informa- 
 tion would be made againtl him at Court, and 
 thefe human Refpefts prevailed upon him con- 
 trary to Truth and Ju/lice. and his own Con- 
 fcience, to pronounce Sentence on the World's 
 Redeemer; and he condemned him to Death, 
 nay even to the moft Ignominious Death of the 
 Crofs ; but firft. he called for fome Water and, 
 wafhed his Hands, faying, / am innocent of the 
 Blood ofthisjuft Man, look you to it, then the Jews 
 cried out, let his Blood be upon us and upon our 
 
 (d) Mat. Children, (d) 
 
 c. xxvii. Ah Chriilians ! how deteftable muft Sin be, 
 
 v. 24. 25. fmce it has coft our merciful Redeemer fo much 
 
 to cancel it ? It was Sin, that made Jefus bleed 
 
 in the Garden, it was Sin, that fcourged him at 
 
 a Pillar, crowned him with Thorns, and con- 
 
 demned 
 
Art. IV. Difc. I. 117 
 
 demned him to E>eath : How then can we fuf- 
 ficiently blame our pad Mifery in havingcon- 
 fented to Sin ? 1 importune you to repent, to 
 deleft, and be forry for your Sins, without 
 which E>ifpofitions you cannot reap the Fruits 
 of our Redeemer's Sufferings. O ! how great 
 muft have been the Love, our Bleffed Saviour 
 had for us, to caufe him to fuffer fo much for 
 our Redemption ? The Angels were aftonifhed 
 at this excefs of Love, to fee the King of Kings, 
 and Lord of Lords, pierced with Sorrows, 
 cro\yned with Thorns, and condemned to Death 
 for us poor Worms of the Earth, of whom he 
 had no need. Q what Tranfports ! what excefs 
 of Love is here ! and after a Love fo exceflive, 
 and fo undeferved, mall we not return him 
 Love for Love ? If the lead flave had but un- 
 dergone half fo much for us, he would certain- 
 ly be the Matter of our Hearts ; and fince it is 
 pur Lord and our God, that has done and fuf- 
 fered fo much for us, fhall we refufe, to let him 
 reign and govern therein ; No, no, let us Love 
 him in Truth, and in Deed, that is, in doing 
 and fufFering for him, let us ferve, adore, and 
 praife him here, that we may love, adore, 
 praife, and blefs him hereafter in the Kingdom 
 of his Glory, Amen. 
 
 ARTICLE 
 
ARTICLE, IV. 
 DISCOURSE. II. 
 
 Suffered under Pontius Pilate, was 
 crucified dead and buried. 
 
 Pilate having feourged jkfa, he delivered him unto them to be 
 crucified- And he gave up the GhoJl---And Jofeph took the 
 Body and laid it in a new Monument, (or Sepulchre. } 
 Mat. c.xxvii. v. 26. 50. 59. 60. 
 
 IN the laft Difcourfe. I explained to you in 
 part, the Myftery of our Saviour's Paffion. 
 What therefore I intend in this, is, to explain 
 to you the Crucifixion. Death, and Burial, of 
 our Bleffed Redeemer Jefus Chrift. 
 
 But, before I proceed to enter upon the Sub- 
 ject of this Difcourfe ,it may be proper, firft, to 
 confider, why the Creed is thus particular, in 
 fpecifying the determinate Time of our Savi- 
 our's Paffion or Sufferings under Pontius Pilate, 
 that is, during the Time, that Pontius Pilate was 
 Governor of Judea. 
 
 Now 
 
Art. IV. Difc. II. 
 
 Now, for being thus particular, there Were 
 Very good Reafons : For firfl, it tends much 
 to the Eftablifhment of the Fa6i ; a thing, fo mi- 
 nutely and circumftantiaily related, not b eing 
 half fo much expofed to Cavil and Difpute, as 
 an Event related at random, and barely faid 
 to have happened, without Ipecifying the Time, 
 Place, or Circumftances : And we have not 
 wanted Opportunities, to make us fenfible of 
 the Ufefulnefs, and Neceffity of fuch Parti- 
 cularity ; for many of the Jews, finding their 
 firfl attack, which was to eftablifh the Fa6t and 
 Truth of our Saviour's Sufferings, in which 
 they triumphed, thinking they could not caft 
 a greater Odium upon our Religion, than by 
 twitting us with the ignominious Death of it's 
 Founder, they finding, I fay, this proved unfuc- 
 cefsful, in fo much, that the Crofs of Chrift 
 was to us rather a matter of Glory and 
 Triumph, than Shame and Confufion ; they 
 thereupon altered their fcheme, and endeavour- 
 ed to deftroy a Facl, which they had juft before, 
 been as induftrious in endeavouring to efta- 
 blifh ; accordingly, fome who pretend to give 
 us the Hiftory, have dated it eleven, others 
 feventy, and others near ninety Years further 
 back, than the common Account ; as thinking, 
 if they could once unhinge the Circumftances, 
 the Fal itfelf might one Time or other, come 
 to admit of a Difpute; but fuch an Artifice, is 
 foreftalled by the Introduction of Pilate's Name 
 into our Creed ; and therefore, even this part 
 of the Article, is highly neceffary, and a proper 
 fubjecl; of etery Chriftian's Belief. 
 
 Secondly, 
 
120 The CREED EXPLAINED. 
 
 Secondly, it may be alfo obferved, that this 
 inentionof Pilate, is necefTary ; becaufe he him- 
 felf, is faid to have borne ample Witnefs to the 
 Fact, and to fome remarkable Circumftances 
 attending it, viz. the apparent Malice of the 
 Jewifh Priefts and Rulers; and the unblemifh- 
 (e)F.ufeb.ed Innocency of our Dear Redeemer, (i) 
 
 ^ nc * thirdly, becaufe by his means, it came 
 c! 2 ' to P a ^ s ' tnat Chrift fufFered in the manner he 
 did, a Punifhment, which the Jewifh Law was 
 a ftranger to, yet, fuch as had been preordain- 
 ed and fignified, both by Types and Prophe- 
 U./.J n cies. (f) Crucifixion, was purely a Roman Cuf- 
 ". ' torn : Under Pilate, the Jews themfelves ac- 
 knowledge, that they had loft the Power of Life 
 (g) John and Death, (g) and by thefe means, it came to 
 c. xvni. p a f s that Tefus was crucified. * 
 v '3>- To 
 
 * Now with regard to the Pa (lion of our Saviour, 
 the Creed makes mention of the particular manner of 
 his Death, viz. thathe was Crucified, that is to fay, that 
 he was lifted upon a Crofs, and nailed thereunto, where 
 all the Spectators might behold him, without any delu- 
 fion of their Senfes, and fee that he was a Man, and that 
 he was that very Man, who was commonly known by 
 the Name of jfcfus of Nazareth, and not Simon the Cyre- 
 nean, as Bafilides and his followers, blafphemoufly ima- 
 gined ; concerning whom, the primitive Records, as we 
 learn from Theodoret, have left us this Account ; " that 
 " they affirmed, Chrijt did notfujfer at all; but that Si- 
 " mon of Cyrene, the bearer of the Crofs, being taken 
 " by the Jews for him, fuffered in his ftead, whilft he 
 ** flood by, and laughed at their folly and miftake; from 
 * c whence they farther affirmed, that we muft not be- 
 *' lieve in him, who was really crucified; but in him, who 
 " feemed to to be. Theodo. Epift. Haer. Fab. Lib. in 
 " H seres. Bafilid." which horrid Opinion, was an evi- 
 dent Subverfion of the Gofpel, and a total deilruftion 
 cf the very Foundation of Chriftianity. 
 
 7 St; 
 
Art. IV. Difc. II. I2i 
 
 To enter now upon the Crucifixion or Death P I 
 of our Saviour upon the Crofs, which is, the 
 moft material part of Chrift's fufferings, and 
 which is particularly taken notice of in this Ar- 
 ticle Pilate had no fooner part fentence of 
 Death on the World's Redeemer, but the Jews 
 laid hold on him, ftripped him of his purple 
 Garment, and cloathed him with his own ; (h} fA)Mar,c 
 they let the Crown of Thorns remain on his xv - v ao. 
 Head, that he might not be without Torment ; 
 then they loaded him with the heavy load of 
 the Crofs, (i) and fet out for Mount Calvary, () John 
 the place of Execution, with two Thieves, who c.xijc, v, 
 were appointed to accompany our Saviour and J 7* 
 to be executed with him; to verify what Ifaias, 
 had long before prophefied of him, that with 
 the Wicked he was reputed, (k) Here Chriftians, j$ IfaG; 
 contemplate, and take a view with Eyes of 
 Compaffion of your Dear Lord and Suffering 
 Redeemer, in this, his lafl Progrefs or Procef- 
 fion. A Cryer leads the way through the 
 flreets of Jerufalem, publifhing aloud the pre- 
 tended Crimes and Caufes of his Death ; then 
 followed the Soldiers and Executioners with 
 Ropes, Hammers, Nails, Ladders, and other 
 fuch like Inflruments ; after whom, goes along 
 our BlefiTed Saviour, all bruifed and bloody, 
 with a Thief on each fide of him, and the Crofs 
 on his wounded Shoulders, dragging it forwards 
 flep by ftep ; followed and furrounded by the 
 Priefts, the Scribes, and whole Mob of 
 
 St. Ignatius thus exprefleg this Article in his .Creed, 
 that Jefns Chnjt was truly crucifisd. Epift ad Tralks. An 4 
 i$. EpipflaniuS) in his explication of the Creed, gives this 
 fenie of the prefent Article, that he Suffered in truth upoti 
 tht Crofs, /Iduers. tiara. Lib, iii. in compend. Fid. Catkol r 
 
122 The CREED EXPLAINED. 
 
 People, reviling and fcoffing at him. Oh what 
 an unheard of piece of Cruelty is this, but all, 
 is too little to ferve their Barbarity. Ah Chrif- 
 tians, let us now^at leaft, take pity on our Savi- 
 our's Sufferings, and let us not add to his Load, 
 by our Sins and offences. 
 
 Our Saviour having for fome time, with un- 
 fpeakable Labour and Torment carried the 
 heavy Load of his Crofs, which oppreffed his 
 wearied Body, wounded in every part, and ex- 
 haufted by the Lofs of fo much Blood, at laft, 
 fell down and fainted under the Burthen, being 
 unable, to carry it any farther, they compelled 
 one Simon of Cyrene to carry it the reft of the 
 
 (I) Luck Way. (/; 
 
 c. xxiii.v Being come to the Place of Execution, they 
 
 2 * violently Mi ip off his Garment?, which were con- 
 
 gealed in his Blood, and thus renewed all his 
 Wounds. Behold him Chriflians, bleeding a 
 frefh all over his Body ; but that moves not 
 the Executioners to the leaft Compaffion. It 
 was coftomary to mix a portion of Wine and 
 Myrrh, to comfort the dying Criminal, but in- 
 fteadof this, they prefented him with Wine mixt 
 
 (m)Mat.c. with Gall> r m \ See how the f e hard hearted Ex- 
 
 C.XXVll.V . j i- T j i 
 
 . ecutioners command him to he down on the 
 
 Crofs, and with what Meeknefs, he obeys their 
 cruel Orders ; which being done, one of the 
 Executioners comes with a large Nail or Spike, 
 and fixes the Point on the Palm^of our Lord's 
 Hand, forces it's way with incredible Tor- 
 ment through the Sinews and Mufcles, and 
 drives it into the hard Wood of the Crofs, and 
 \vithout delay, they feizeupon the other Hand, 
 ftretch it out to theutmoft extent, and fo nail it 
 
 faft; 
 
Art. IV. Difc. II. 123 
 
 faft ; the fame inhumanity, they u fed in regard 
 to his Feet ; infomuch, that they disjointed all 
 his Bones, as it was foretold by the Prophet J 
 They have, dug my Hands and Feet, they have number- 
 eda.ll my Bones. (n]O what Torments, what incon- ( w )pf <xx i. 
 ceiveable Sufferings are thefe ! the Nerves and v. 18. 
 Sinews are the Jnftrumeu's of Senfation, and 
 thefe are no where more frequent, than in the 
 Hands and Feet. It is a great pain to have 
 even an Arm or Leg out of joint, yet our Savi- 
 our's Body was extended fo barbaroufly on the 
 Crofs, that you might fee, and count the fepara- 
 tion of his Bones. In that Condition, they raifed 
 him up in the Air, and then let the Foot of the 
 Crofs into a hole, prepared for that purpofe. 
 O! with what Shouts, with what Blafphemies, 
 (0) did the Jews infult over our Saviour now '' 
 raifed aloft, and hanging upon the cruel Crofs, v ' t 
 how did they Triumph in his Torments ; who 
 would not think, that human Nature was un- 
 capable of feeing fuch Terrour, without being 
 moved with Sentiments of Compaflion, yet the 
 favage Malice of the Jews,looked on with all the 
 Pleafure imaginable, mocking at him. and faying, 
 he faved others, but himfelf he cannot fave, (p) if he ( 
 be the King of Ifrael, let him now come down from xv.v.gi. 
 the Crofs, and we will believe in him.(q) While they (?)Mat.c. 
 were thus abufing him, he offered himfelf a x 
 bleeding Victim for our Sins, and thofe of the 
 whole World, and prayed his Eternal Father 
 to pardon them, Father, faid he, Jorgive them 
 Jor they know not what they do .(r ) What Chriftian, , . , , 
 after fuch an Example, dares fo much, as think c> xx iii. v *. 
 of refenting Injuries, how provoking foever. 34. 
 Our Saviour could not excufe tjieir Fault, but 
 R 2 he 
 
 ' 
 
The C R E k D EXPLAINED. 
 
 he reprefents it, as little odious as he can, by 
 alledging their Ignorance. Let us learn frorn 
 hence, to put always, the motl favourable Con- 
 flruclions on our Neighbours Aclions, 'tis but 
 what Juftice and charity oblige us to, and what, 
 our Bleifed Redeemer preaches to us from the 
 Pulpit of the Crofs. 
 
 But to return to his Sufferings, we cannot 
 confHer one fingle Circumftance in our Savi- 
 our's Crucifixion, but what is either exceeding 
 ignominious, or painful. The manner of his 
 Death is fhameful, as being upon a Crofs, 
 which in thofe Times, Was the Punimment of 
 Thieves; the Place was ignominious, being noted 
 for the common Execution of notorious Ma- 
 lefaclors ; the Companions of his Death, were 
 Thieves, and he in the Middle of them, as the 
 moft guilty ; the time rendered his Paflion 
 more reproachful, being the Solemn Feflival 
 of the Paflbver, when a prodigious Multi- 
 tude, refor ted to Jerufalem from all Parts. Now, 
 as to the painfulnefs of his Crucifixion, the 
 whole weight of his Body, is (upported by the 
 Nails driven through his Hands and Feet ; his 
 Head, though wearied and racked with incre- 
 dible Torment, has no other Place to reft on, 
 but the hard Wood of the Crofs, and even this 
 cannot be done, without driving the Thorns 
 deeper into his facred Flefh, and fo increaf- 
 ed his Sufferings ; if he endeavours to eafe the 
 Wound of one Hand, he muft widen the 
 Wound of the other ; if he looks up to his 
 heavenly Father, the God of all Confolation, 
 he is refolved not to mitigate his Sufferings, but 
 to execute on him his only Son, with the utmoft 
 
 Rigour 
 
Art. IV. Dtfc. II. 125 
 
 Rigour, the Punifliments due to the Sins of 
 Mankind ; if he looks upon thofe who are pre- 
 fent, fome are mocking, and others blaiphem- 
 ing him; his moll ailiicted Mother indeed, and 
 fome other devout Friends are pierced to the 
 Hears:, and truly compnflionate his Sufferings. 
 
 See now, if ever Sufferings in this vale of 
 Tears and Mifery, equalled thofe of Jefus 
 Chrill ; it was doubtlefs, in this doleful Con- 
 dition, that the Prophet Ifaias confidered him, 
 when he Miled him a Man of Sorrows, (f) In this J--J- '*' c * 
 painful Condition, he fays, / thirjl, (t) and they j-^ John* 
 gave him Vinegar to Drink, (u] Ah barbarous xix'. v .28. 
 Jews, is Vinegar, a Cordial for a dying Man ; ( u ) Mar. 
 and more cruel we, if we neglect to fatisfy his ^* X * VIU 
 fpiritual Third, by not labouring for our Sal- 
 vation. When he had taken the Vinegar, he 
 foid, it is consummated. (zt>) And then, crying out( w J Jhn 
 with a loud Voice, faid, Father into thy hands I com- c " Xlx * 
 mend my Spirit, (x) And bowing down his Head ( x \ U c 
 (in perfect fubmiffion to his Father's Will, c. xxiii. 
 and perfect Charity to us poor Sinners, to v ' 46. 
 whom, in this poflure he offered as it xvere the 
 Kifs of Peace,) he gave up the Ghojl, (y) and thus ^ J ohn 
 ended his mortal Life, which, from the very v " '' 
 fird Moment, till his Death, had been nothing 
 elfe, but a feries of Sufferings, endured for us. 
 
 Let us now, if you pleafe, recapitulate, or 
 fum up in brief, the principle Heads of our 
 Saviour's Sufferings, which he endured for 
 us, from his entrance into the Garden of Geth- 
 femani, till his Expiring on the Crofs. He is 
 betrayed by one of his own Difciples, who 
 even conducted the Enemies of his Lord and 
 Mailer to the Place of his Retirement, ivhere 
 
 they 
 
126 The C R E E D E X P L A I N E P, 
 
 they feized him in a moft rude manner, as the 
 vilcft of Traitors and Murderers. After be- 
 ing forfaken by all his Difciples, and by one 
 of them folemnly denied, he is hurried from 
 one Court of Judicature to another ; From 
 Annas to Caiphas, from Caiphas to Pilate, from 
 Pilate to Herod, from Herod back to Pilate ngain. 
 His Torments were varied, as often as his Judg- 
 es ; one reviles him, another buffets him, falfe 
 Evidences are fuborned to accufe him of capi- 
 tal Offences, and in a Word, they were fo re- 
 folutely bent on his Death, that with, or with- 
 out Law, they were determined to effect it ; 
 a Wretch of the moft infamous Character, was 
 preferred before him ; and in fhort, after a 
 -moft fhameful Taunting, Buffeting, Scourg- 
 ing, &c ; He is at length led out and Crucified ; 
 put to a Death, at once the moft painful and ig- 
 nominious, and even the moll inhuman me- 
 thods were tried, to heighten if poffible. his Ago- 
 nies. Such were the Sufferings of our Blefied 
 Saviour, previous to, and attendant on his 
 Crucifixion ; and thus much, we are required 
 by the Words of this Article, to believe. 
 
 O Chriftians, confider well with yourfelves, 
 who it is that fuffers all this! It is the eternal 
 Son of God ; equal and con-fubftantial to his 
 Father ; the great Lord and Maker of Heaven 
 and Earth, infinite in Power, infinite in Wif- 
 dom, infinite in all Perfections : But for whom 
 does he fuffer all this ? For poor Man, a wretch- 
 ed Worm of the Earth ; for tbofe very Jews 
 who crucified him ; for us ungrateful mor- 
 tals, who for the moft part, were never likely 
 to thank him, or even, fo much as think of his 
 
 Sufferings. 
 
Art. IV, Difc. II. 127 
 
 Sufferings. O unfpealcable My (levy! It is 
 here, we difcover the infinite Goodnefs and 
 Charity of God, in thus wonderfully communi- 
 cating himfelf to us, and laying down his Life 
 for us. It is here, we difcover his unparalleled. 
 Mercy, in taking upon himfelf our Miferies, 
 and enduringthe Stripes due to our Sins. Here, 
 we learn to fear his Juftice, which fell heavy 
 upon his own eternal Son, who hadbut cloath- 
 ed himfelf in the refemblance of a Sinner, in or- 
 der to make Atonement for our Sins. O ! what 
 rriuft the Guilty themfelves one Day expe6l at 
 his Hands, if they do not prevent the Terrors 
 of his Juilice, by laying hold of his prefent 
 Mercy. Let us now repent, deleft, and be 
 forry for our pad Sins and Offences, againft fo 
 good a God ; and refolve never to be fo un- 
 grateful, as to Crucify him again by mortal 
 Sin; Let us admire, give Thanks, compaffion- 
 ate, and endeavour to excite in our Hearts, 
 all thofe fentimerits of Piety, which muft natu- 
 rally arife, from the Contemplation of fo mov- 
 ing an object 
 
 The great inftruftion, we are to learn from 
 this Myftery, is thjs, to make a right ufe of 
 our Sufferings. The Law of God, fince the 
 Death of Chi iit, is, that none {hall be glorified 
 with him, who do not fuffer with him. Now 
 it is decreed, that all Men {hall fuffer in this 
 World ; and the Sufferings of Jefus Chrift, are 
 the Comfort of all who fuffer, either juRly or 
 unjuftly ; but it is to be obferved, though all 
 Men fuffer, yet, all Men do not fuffer with 
 Chrift, for fome fuffer for their Crimes, and 
 fome for Truth and Juftice fake ; this latter, 
 
128 The CREED EXPLAINED. 
 
 is properly the Suffering of a Chriftian, and 
 there are none fo dear to God, as thefe. Rejoice 
 then Dear .Chriftians, rejoice when fuch Suffer- 
 ings befall you, it is jufl, then you are confor- 
 mable to Jefus Chrilt crucified, and are effectu- 
 ally partakers of the Myflery of the Crofs. It is 
 better to fuffer for innocence, than for Crimes. 
 In a word, there are two Croffes, the Crofs of 
 the Damned, which all wicked Men carry ; and 
 the Crofs of Chriil ; take your choice, whether 
 you will carry the heavy Crofs of your Sins 
 and unmortified Paffions, or your Crofs in 
 mortifying them ; whether you will bear thefe 
 Sufferings , which by Patience work an eternal 
 weight of Glory, or thofe, which by Impatience, 
 will work an eternal weight of Mifery; all Men 
 muft bear one of thefe Crofles, can you then 
 demur upon the choice ? 
 
 P. II. The next thing, which the Apoftlespropofe to 
 our Belief in this Article, after the Crucifixion 
 of our Saviour Chrift, is his Death * fo that it is 
 
 requifite 
 
 * There were certain ancient Hereticks, who oppofed 
 this great truth of our Saviour's Death ; by afferting 
 that his Incarnation was not real, but fantaftical and 
 imaginary, and of courfe, that he did not die ; now if 
 fo, how could he by magick, or any other way deceive 
 the fenfesof the Jews ? And efpecially fo, as they themr 
 felves,withoutany hindrance, might freely examine and 
 fearch into the certainty of his bodily fubftance, andthus 
 eafily difcovcrthe Delufion, or Cheat, if there had been 
 any. St. Ignatius aflerts, that he truly died; the heavenly, 
 earthly, and infernal Inhabitants bchdd it, fays he, Epift. ad 
 Tralles. And Origen, declares, that Chrift truly died our 
 comrroh Death. Communem hanc mortem vere tnortuus eft 
 ProcKm. L. And Ttrtullian well obferves in his third 
 Book againft the Marcionite*, that if Chrift did not die, 
 
 (which 
 
Art. IV. Difc. II. 129 
 
 requisite that We believe, that Jefus Chrift tru- 
 ly and really died, that is, that his Soul was 
 feparated from his Body, fo by confequence, he 
 muft be to all intents and purpofes really dead, 
 for Death is nothing elfe, but the departure 
 or reparation of the Soul from the Body ; , 
 this was neceffary to be fpecified, in order 
 to confound fuch Hereticks, who fhould de- 
 ny his Death, as fome have done, who held 
 his Crucifixion was only in appearance, and 
 by confequence, that Jefus Chrift did not real* 
 ly die, which was an Error of fome pri- 
 mitive Hereticks, viz. the Baftl/des, and af- 
 terwards of the Manichees, contrary to this 
 Article of our Creed, and all the four Evan- 
 gelifts, who affirm, that lie gave up the Ghojl. (z) fz) Mat, 
 That his Sufferings were to be carried to c< xxvu 
 this Height, and not flop fhort of Death, was j^f*- 
 agreeable to both Types a,nd Prophecies, and xv . v *37. 
 alfo requifite, or at leaft expedient on feveral Luck.c. 
 Confiderations. In the firft place, to fix a xxin - v - 
 certain and diftinguifhing Mark or Charafte- ^.H^* 
 reftick on him, by the exacl; Conformity of" ' 0% ' 
 thofe Types and Prophecies. The grand Type 
 of the Meffiah, was the Pafchal Lamb, which 
 
 (which could not be, if he had not had real and fubftan* 
 tial Flefh) then fays he, the whole work of God is 
 overturned, the entire weight and fruit of Chriftianity, 
 even the Death of Chrift is denied, which the Apoftle, 
 fo exprefsly aftcrts to be true, conftituting it the chief 
 Foundation of the Gofpel, of our Salvation and his 
 Preaching. Evcrjnm eft totam Dei opus, totum Chrijliani 
 nominis tt pondus et fruclvs, mars Chrijii negatur, qnam tarn 
 imprefft Apojlolus demandat, utiqu: verum, jummum eftvnfun* 
 dmntntum cjangdiiconjiitutns etjalutis nojlr& et pradicaiionis 
 
 S was 
 
130 The CR^ED EXPLAINED. 
 
 was flain by a pofitive Ordinance ; and Child 
 is called by St. John, the Lamb which was flam, 
 
 (a) Ttzv , from the beginning of the World; (a) that is to 
 e.xm.v.8 f a y } m tne fore-knowledge of God; and in 
 
 as much, as all Mercy and Grace, from the 
 beginning, was given in view of his Death and 
 Paflion. Again, Jems Chrifl being the Au- 
 thor and Founder of a New Tejlament, it was 
 neceffary he mould die ; becaufe as St. Paul 
 fays, where there is a Tejlament ; the Death of the 
 
 (b) Heb. Tcjlator mujl of necejjity come in. (b) This in fhort, 
 c. ix.v.i6 was t k e f ea j O f jj- s Do&rine, and the Ratifica- 
 tion of his Promifes. Again, as Chrifl lived, 
 to give us the nobleft Leffons, fo he died, to 
 leave us the brightefl Example of Virtue and 
 Piety ; his Life, was Love, Patience, Meeknefs, 
 Chanty, and Humility ; his Death, the moft 
 exalted Expreflion, both of thefe, and every 
 other Perfection : His Death was alfo an un- 
 deniable Proof of his Humanity ; his Actions 
 proved him God, his Sufferings proved him 
 Man ; and in Conjunction, they are indelible 
 Marks of the moil flupendous Myflery of a 
 Deity Incarnate. 
 
 Here Dear Chriftisms, we ought toconfidera 
 little, how far, all this affected our Blefled Re- 
 deemer : Far be it from us, to fuppofe that God 
 can die in his own Nature, that Immutability 
 itfelf can fufFer fo great a Tranfmutation ; or 
 
 (c) Tim. that Immortality, (c) could become mortal : The 
 e.vi.v.i6. mortal part alone, that is to fay, his human 
 
 Nature, fuffered the Laws of Mortality; the 
 Divine, was Mill impaflible, immutable, and 
 immortal ; yet by the hypoftatical Union, the 
 Divine Pcrfon, was firmly and indiflblvably 
 
 united 
 
Art. 'IV. Difc. II. 131 
 
 united to the Humanity, even when the Soul 
 
 and Body wetefepar&ted. * P, III, 
 
 On the Death of Chrift, follows his Burial ; 
 a Circumftance, both more material to be un- 
 dergone, and to be fpecified in the Creed, 
 than may appear to us at fir (I View : By the 
 Circumftances attendant on his Crucifixion, 
 Chrift had begun to compleat the Words of 
 the Prophet Ilaias, where he lays, he fhall give 
 the impious for his Burial, and the Rich for 
 
 * As for the Burial of cur Saviour's Body, that, as 
 \Vell as the precedent Claufe of his Death, was impugned 
 by thofe Hereticks, who denied, that he had a real and 
 fubftantial Body ; but his Burial, was a moft fenfible and 
 undeniable demon ftration. that he had a material Body, 
 feeing that, what was Buried, was real and certain, and 
 that it could be no other, than a true Body of Fleih, 
 which was committed to the Grave ; and thus Theodoret t 
 well obferves againft fhofc Hereticks, that Me Burial of 
 our Saviour was a fujid^nt confutation of them ; jor it was 
 neither his Soul, nor his God head, which the Grave received, hut 
 his Body ; for Graves, Jays ke, are only prepared for Bodies. 
 Dialog. 3. And thus St. Epiphanius writes, that tat are 
 obliged to believe, that his Body was buried in truth, remain- 
 ing without a Soul part of three Days, void of Breath and 
 Motion, wrapted in a linen Cloth, laid in a Tomb, andjecur- 
 ed by a Stone, and the Seals of thofe, who, rolled it on Anacephal. 
 And St. Peter Chryfologus, to the fame purpofe fays, that 
 the Confeffion of the Burialof our Saviour proves, that 
 he affumed true Flefh, and that he really died. Sepultum 
 dicis, ut veram carnem Chnjii, mortemque non perfuncHoriarq 
 probet confeffio Sepulturce. in Symbol. Serm. 60. 
 
 So that after our Saviour's expiration on the Crofs, 
 that he might in every thing become like unto us, (Sin 
 only excepted) and by his perfonal endurance fanftify 
 every State and Condition to all his Members, he per- 
 mitted his Body, like unto ours, to be buried in a 
 Grave, and committed to the Earth, whilft his bleffed 
 lj fled to the inviiible Receptacle of feparated Souls. 
 S 2 Jlif 
 
3 7k C R E*f D EXPLAINED. 
 
 (d) Ifa. his Death, (d} that is to fay, he was buried, 
 c.hu.v.^. w here the Wicked were commonly punifhed, 
 viz. on Mount Calvary ; but by a fpecial Ap- 
 pointment, he made it with the Rick, being 
 interred honourably by Joftph of Arimathea, 
 a Man of the firft Rank in the Jewifh State, 
 in a Monument, -which he hcd hewed out in a Rock, 
 te) Mat. ^ or h* s own Family, (e] This Circumftance of 
 c.xxvii. Chrift's Burial, is alfo a confirmation of hi s 
 v. 59. 60. Death; and was likewife, a neceifary Prelude to 
 the enfuing Miracle of his RefurretHon : For 
 had his Body been left to putrify on the Crofs, 
 or thrown by in a negligent manner, as that 
 of a common Malefactor, then the flory, which 
 the Jews raifed of his Difciples ftealing it away, 
 might have been plaufible enough, becaufe, 
 then they would have had fufficient Oppor- 
 tunity ; but this, is excluded by his Sepulchre : 
 His Followers at that Period were weak, and 
 few in Number, and the Body was fecured, not 
 only by the natural and artificial ftrength of 
 the Monument, (as being excavated or hewn 
 out of a Rock,) but by fuch a Guard or Watch, 
 as the Jewifh Rulers thought fufficient for 
 their purpofe. Now as the Circumftance 
 of his Burial was predicted, and in itfelf fo ma r 
 terial, we are therefore required to believe* 
 that as Chri&fo/ertd) was crucified, and dead, 
 fo alfo was he buried. 
 
 To conclude, our Lord being buried, hi? 
 BlefTed Mother and the reft of his Friends re- 
 tired, for they were not permitted by the 
 Keepers or Guard, to remain at the Sepulchre. 
 We may eafily conceive, that the Blefted Vir- 
 gin and other devout Perfpns, were in great 
 *? Grief 
 
Art. IV. Difc. II. 133 
 
 Grief and Solicitude, and thereupon, gave 
 
 themfelves wholly to prayer, cxpettmg the 
 
 bleffcd hope and coming of, the Glory of the great God, 
 
 our Saviour Jefus C/irift. (f) His bleffed Mother, (f) Tit, 
 
 no doubt, comforted herfelf with that of the c --v.i3 
 
 Pfalmifl ! In the evening weeping JJiall have place \ 
 
 and in the Morning gladnefs (g). Let us in time 
 
 of Grief, Sorrow, or Defolation, imitate them, 
 
 by having recouric to prayer, and putting 
 
 onr Truft and Confidence in God ; who will 
 
 fupport and comfort us here, and eternally 
 
 reward us hereafter in the Kingdom of his 
 
 Glory. 
 
 v g * 
 
 ARTICLE 
 
ARTICLE, V. 
 DISCOURSE. I. 
 
 He defcended into Hell, the third Day 
 he rofe again from the Dead. 
 
 He decended into the lower parts of the Earth. Ephes. c. iv. v. 
 9. And he rofe again the third Day. i. Cor. c. xv. v. 4. 
 
 T 
 
 (HE Apoftles having in the former Article 
 profeffed the Paffion, Death and Burial 
 of our Saviour Chrift ; do now in this, declare 
 his Victory and Triumph over them : fo that, 
 TheDivif w n at is propofed to our Belief in this Article, 
 is firft, that the Soul of Chrift after 'its depar- 
 ture by death, from his Body, did really and 
 truly defcend into Heli * ; And fecondly, that he 
 
 raife4 
 
 * It is to be obferved, that the meaning of the word 
 descended, fometimes fignifies only a fimple removal 
 from one place to another; but as it was the corrmon 
 Opinion, that Hell is in the Bowels or Heart of the 
 Earth ; frprn whence it was called by the Latins, Infer- 
 
Art. V. Life. 1. 135 
 
 raifed himfelf .from Death to Life on the thjrd 
 Day. Thefe two Points, Ihall make up the 
 fubjecl: of this Difcourfe. p^ j 
 
 To enter upon this Subject, it will be firft 
 neceffary to examine, what is meant by the 
 word Hell. Now the word Hell, in the original 
 Hebrew, is Skeol, that is, an inferior and lowPlace, 
 the latin word is, Inferi; and therefore, both 
 the Scriptures, and holy Fathers, and Doctors 
 of the Church, ufe the word Hell upon leveral 
 
 nitin, and by the Greeks, Hgdis, and therefore in confor- 
 mi'y to this common Notion, they termed the Paffage 
 thither, a dtfctnt into Hell, as in this Article of theCreed; 
 by which they meant, that our Saviour's Soul being 
 feparated from his Body, went by a local Motion to the 
 hidden or unfcen Habitation of departed Souls, where 
 it remained, till the Day of his glorious Refurreftion. 
 
 But \ve muft here take notice, that feveral Ancient 
 Hereticks, viz. the Arians, or at leaft fome of them, with 
 the Apottinariar.r,and Eunomians, held that Chrift's Body- 
 was void of a human or rational Soul, and. that his Divi- 
 nity fupplied the place thereof, thus they aflaulted the 
 humanity of Chrift, contrary to this Article of our Creed, 
 were we believe, that his Soul defcended into Hell ; as 
 Origin. St. Atkanafius, St. Ambrose, St. jferom, St. Epipha.-, 
 nius, with many others, who all apply this A&ion of our 
 Saviour's, to his Soul alone. In proof whereof, they 
 bring this Text of the Apoftle, cited by him from the 
 Pfalmift; Thou wilt not have, my Seal in Hell &c. A6ts. c. 
 ii. v. 27. I fliall now only cite, what St. Fulgentius fays 
 on this Point, that after the Death of the Son of God, 
 his whole Humanity, was neither in the Grave, nor in 
 Hell, but that he lay dead in the Grave with his Body, 
 whilft he went into Hell with his Soul. Humanitas vera 
 fitii Dei me tola in Scpulchrofuit, nee tola in inferno, Jed in 
 S-pulchro fccundum veram carnon Ckrijtus mortuusjafuit, et 
 ftcundum animam ad infernum Chrijlus defctndit. Ad Traji- 
 mund. L. iii. e. 34. from all which, it is evident, that the 
 Dcfcent into Hdl, relates only to the Soul of Chrift, dur- 
 ii it's Separation from the Body. 
 
 Occafions 
 
The C R E E D EXPLAINED. 
 
 Occalions, to fignify divers inferior Places of 
 
 States : Asj'zr/?, The Placeand State of ever- 
 
 lafling Damnation, which is properly called 
 
 Hell, (A) as being the lowelt, and remoteft 
 
 lk] Luc. Pl ace from Heaven. Secondly, Death, or the 
 
 c. xvi.v. State of Man's Soul after it is feparated from 
 
 22. 23 24 the Body, (i) Thirdly, the State or Place, where 
 
 (t) Gen. ^ s ou i s O f thofe juft Perfons went, who died 
 
 v qet c! * n God's Favour in the Law of Nature, and the 
 xlii v. 38. Law of Mofes, and who had duely fatisfied 
 for their offences before the Death of the Re- 
 deemer of the World, who was to open to 
 them the Gates of the Kingdom of Heaven, 
 by his Paffion and Death ; and by his Refur- 
 reftion to introduce them into Heaven ; this 
 (k] Luc, Place, is diftinguifhed by St. Luke, by the 
 c.xvi. v. the Name of Abraham's Bofom. (k) Fourthly, the 
 ** Place or State of Purgation, where the Souls of 
 
 thofe are detained, who die in the Grace of 
 God, but at the fame time, under the Guilt of 
 fome lefs or venial Offences, or have not fuf- 
 ficiently fatisfied the Divine Juftice for former 
 mortal or grievous Sins, for which, they are 
 punifhed in this State* and therefore it is called 
 (I) \ Cor. Purgatory (I). 
 
 c. m. v. j t wou lcl be needlefs, and indeed endlefs, to 
 
 Mate * 15 trou ble you, with all the whimfical and erro* 
 
 Vt ,,5, neous Interpretations, that have been put upon 
 
 thefe Words of this Article, He defcended into 
 
 Hell, I mail therefore content myfelf. with only 
 
 mentioning one or two of the moft remarkable 
 
 Errors; and fo proceed to (hew you, the true 
 
 fenfe and meaning, which the Catholick Church 
 
 has always underftood it in, 
 
 In 
 
Art. V. Difc. I. 137 
 
 In the firft Place, by the Word Hell in this 
 Article, cannot be underdood the Place of the 
 damned, becaufe the Souls there, were out of 
 the reach of Redemption, which was the defign 
 of Chrid's defcending ; much lets did Chrifl 
 fuffer the Pains of the Damned, as Calvin im- ( 
 pioufly maintains, (m) Nay it was impoffible he L. ii. 
 mould, as being never guilty of the lead Sin, ? - 10 
 and therefore of courfe, could not fuffer that 
 perpetual Fire, and the never dying Worm, 
 which jointly conftitute thofe Torments ; and 
 feeing, that he was certainly to quit thofe Man- 
 lions of Defpair in a very fhort Time, they 
 could not be Manfions of befpair to him, and 
 therefore, it could not be the Hdl, where the ' 
 damned Spirits are condemned to fuffer ever- 
 lading Torments, in eternal Baniihment from 
 the Joys of God and Heaven Befides, we may 
 farther obferve, that had the Soul of Chrift been 
 upon a defcent into Hell in this Acceptation of 
 the Term, he never would have promifed the 
 penitent Thief by way of Bleffing, that he 
 ihould attend him thither ; that would have 
 been more properly a Menace to the other Thief, 
 who added to his former Crimes and Villanies 
 byfcoffingathiroon the Crofs, and therefore, was 
 more likely to accompany him infuch a defcent, 
 but to the penitent Thief, he faid, This day thou 
 fo.alt be.withme in Paradife (n]. Now we cannot ^- u - 
 fuppofe, that Paradife implies a Place of Mifery 43t 
 and Torments ; but whether perfect or imper- 
 fect, at lead it implies a Place or State of Reft, 
 and by our Lord's defcending thither, it was 
 then made by his Prefence a Paradife, not only 
 of afe and Red, but of Joy and Happinefs. 
 
 T Ther 
 
i 3 8 The CREED EXPLAINED. 
 
 There are others, who deny this Article of 
 Chrifl's defcent into Hell, meaning no more by 
 the Signification of the Word Hell, than his 
 Grave or Sepulchre ; not confidering, that his 
 Burial or defcending into the Sepulchre, was 
 clearly expreffed in ihe laft Article, and there- 
 fore, there was no need of another to repeat it 
 over again, efpecially in Terms more obfcure. 
 Befides, the Soul of Chrirl being feparated 
 from his Body by Death, and his Body laid in 
 the Grave, the Soul therefore could not be in 
 the Grave with the Body, but by Confequence, 
 muft be defcended fome where elfe. It is cer- 
 tain then, that by Hell in this Article, is not 
 to be underftood the Place of eternal Torments; 
 nor the Grave. The true meaning therefore of 
 the Word Hell is, that Chrift defcended into 
 that Place, where the Souls of the juil werepre- 
 ierved till he releafed them, called Limbus Pa- 
 trum or Abraham's Eofom : In this Expofition, all 
 the Fathers and Doctors of the Church agree ; 
 and it is without all difpute, the Place where the 
 Soul of Chrift retired at it's quitting the Body, 
 in order to continue there, till the Time ap- 
 pointed for the Reunion of his Soul and Body, 
 which was very fhortly to take place, even with- 
 in the fpace of forty eight Hours or there about. 
 Now the Soul of Chrirl retired in this Place for 
 a while, that he might conform to all the Laws 
 of Humanity, and be in all things, as well in 
 Death as Life made like unto us, Sin only except- 
 ed : But he did laot defcend as a Captive like 
 others ; but as a Conqueror like himfelf, Tri- 
 umphant over the Devil, Sin, and Death, and 
 Ixxxvii. ^ ra amon the Dwd, (o) And feeing that it was 
 v. 6. neceffary 
 
Art. V. Difc. I. 139 
 
 neceflary, that the Body of Chrifl fhould remain 
 a while inanimate, to aflure the World that he 
 had really tafted of Death, agreeable to his own 
 Predictions, and to lay a Foundation alfo for 
 the Certainty and Greatnefs of the enfuing Mi- 
 racle, viz. his Reanimation, the Soul mull ruot 
 only quit the Body, but allo remain ablent 
 from it a while, in which while, it remained in 
 that Place, where all thofe pious and faithful 
 Souls, who had moft heartily repented and ful- 
 ly fatisfied for all their Sins, were detained, 
 fuffering nothing but the Tedioufnefs of their 
 Delay, and Doubtfulnefs how longit might laft, 
 before their great Deliverer would pleafe to 
 come and lead them out of Darknefs into the 
 eternal Light of Heaven, by which they hoped 
 and longed to fee the Face of God for ever. 
 This was the Joy and happy Tidings, which he 
 defcended to bring them of their fpeedy Delive- 
 ry, and Man's Redemption; to tell thofe who 
 were in Chains to be free, and thofe who were in 
 Darknefs to behold the Light, (p) Thus fays St. Pe- (p} if a . c. 
 ter, was the Gofpel preached to the Dead, (q] Andxlixv. 9. 
 Chrifl , whofe Soul could never die, came preach- (l\ * Pe '- 
 mg to thofe Spirits that -were in Prifon. (r) fo ful- frt^Pfcta 
 filling that of Eccleiiafticus ; Iwill penetrate to the c . iii.v'i. 
 lower Parts of the Earth; and I will vijit all thatflcep; (f) Eccl. 
 and I will enlighten all that hope in the Lord y) O ! C - XX1V - V - 
 what Joy may we imagine filled the Souls of the 45 * 
 juft, whenthey beheld their Redeemer, for whole 
 coming they had fo long waited with Impatience, 
 and ardent Defire of being fet at Liberty; when 
 they fa w thofe obfcureRecellesilluftrated with the . 
 Splendor of his Divinity ; what extafies of Love 
 replenifhed their Hearts, whilft they embraced 
 T 2 the 
 
Tie C R E D E X P L A I -M D. 
 
 the defired objel of their repeated Wifhesj 
 
 and feemed already to grafp that eternal Hap- 
 
 pinefs, which they hoped to enjoy, in the clear 
 
 Sight and Poffefiion of God. Then was fulfill- 
 
 ft) Pf ec * t ^ at f l ^ e Pfolmift* dnd the Night Jhall be my 
 
 rxxxviii. light in my Pleafures. (t] 
 
 v.ii. After our Bleffed Redeemer had remained 
 
 ^ k JIt with thefe pious Souls part of three Days, to 
 comfort them with the welcome and joyful 
 news of their Redemption, on the third Day 
 after his Death, being Sunday, early in the 
 Morning he united his bleffed Soul to his facred 
 Body, and by the Power and Force of his Di- 
 vinity he raifed it from Death to Life. / have 
 power fays he, to lay down my Life, and I have pow- 
 er to take it up again, (u) 
 
 f&jjohn It may be here obje&ed, that the Scripture 
 CkX.v.tS. teaches in many places, that God the Father 
 raifed him up to Life : To which I anfwer, if 
 we confider Chrifl, as barely Man, then in that 
 Senfe,wemay truly fay. that God the Father raid- 
 ed him from the dead ; but if we conlider him 
 as God, then it is true to fay, that he raifed 
 himfelf, as being Equal with the Father : It 
 was the Cuflom of the Apoflles to afcribe Chrift's 
 Refurre&ion to the Father (w) yet certainly fo 
 ?v } Gal. as not to exclude the Son : For as he had a Pow- 
 c.i. v.i. er to lay down his Life, fo he had alfo a Power 
 to take it up again ; there is then no Contra- 
 dictionj between Chriit and his Apoftles in 
 their Account of the Refurre&ion ; For the 
 Power, which each afcribes it to, is one and the 
 fx) John fame, fince the Father and He are one. (x) To 
 CPX. v-30. fay therefore^ that Chrift was raifed up by God> 
 is in eflfe6l no more, than to fay, that he was 
 
 raited 
 
Art. V. Difc. I. 141 
 
 raifed up by the Energy or Power of the Divine 
 Nature, which iscommon to all the three Perfons 
 of the Bleffed Trinity. He is called in Scrip, 
 ture thejirjlbornofthe Dead, (y) And St. Paul ^\.v ^i 
 fays, that he. is thefirjl Fruits of them that Sleep, (z) ( z )i Cor. 
 not only becaufe he is the firll and only Perfon, c. xv. v. 
 that raifed himfelf to Life ; but alfo, becaufe he 20 * 
 is the firft that rofe to Life eternal, and in fuch 
 a manner, that neither the Malice of Men, nor 
 the Power of Hell, nor the Tyranny of Death 
 could exercife any farther power over him. 
 For Chri/l rifing from the dead, now dies no more> 
 Death Jhall no more, have, Dominion over him (a] ()Rom.c 
 Then was fulfilled that of the Prophet Ofee, as vi - v - 9- 
 mentioned by St. Paul, where he fays, that 
 Death isfwallowed Up in Viftory. Death where 
 is thy Vittory? Death where is thy jling? The 
 Jling of Death is Sin. But Thanks be to God, who 
 has given us Vittory through our Lord Jefus Clirijl (b] (fy Cor. 
 Now Dear Chriftians, although we have feen c ' xv ' v> - 
 our Bleffed Redeemer nailed to a Crofs, 5 & Ct 55 ' 5 
 wounded with a Lance, and to all intents and 
 purpofes as dead, as his greateft Enemies could 
 have wifhed him, and actually depofited in a 
 Sepulchre hewn out of a folid Rock, and the 
 Entrance of the Sepulchre fecuredby a ponde- 
 rous Stone, and guarded by a band of Soldiers : 
 Yet we now find him again at Liberty, endued 
 with Life and Motion ,converfing, and perform- 
 ing all the animal Functions : Notwithstanding 
 all the Malice of the Jewi/h Rulers, for all their 
 Arts, all their Caution was too weak; nor were 
 the bands of Death itfelf, ftrong enough to de- 
 tain him, as it was impojfibk that hejhould be holden 
 iythcm.(c) (c) Aa. c. 
 
The C R E E D EXPLAINED. 
 
 But let us now look back a. little and fee, 
 what Reafon we have to expe6t a reftored and 
 rifing, as well as a crucified and dying MeJJiah. 
 Holy David plainly prophefied of the Relur- 
 redtion of Chrift, in thefe Words, Thou, wilt not 
 leave my Soul inHdl, nor wilt thou fitffer thy holy one 
 (d)?f. xv. to fee corruption (d) Now it is plain, that this is 
 v. 10. not applicable to the Prophets own Perfon, nor 
 could he fpeak it of himfelf ; for it is rnoft 
 certain, that he is both dead and buried, and it 
 is ascertain by the Confeflion of his Survivours, 
 that his Body faw Corruption in its full Lati- 
 tude to an evident Tranfmutation from Flefh 
 and Bones, to Duft and Earth : we alfo con- 
 ceive that his Soul was left in Hell, that is, 
 (as 1 have explained before) in the State or 
 Place of feparate Exiftence allotted for thofe 
 pious Souls, who died before the coming of our 
 Redeemer. Now it is certain, that this Expref- 
 iion of the Pfalmift, implies not fuch a Refur- 
 reftion, as will hereafter be in common with us 
 all, but a fpeedy and fudden one ; fuch as was 
 to take place fhortly after the Diilblution, as if 
 he had faid " Thou malt not fuiFer my ^ ul 
 *' to remain in a State of Separation from my 
 " Body folong, as that my Body may fee Cor- 
 * f ruption, but re-umre them in fo fho t a Time, 
 <c as that my mortal part- may nor. undergo 
 " that common Law of Nature" Had this b.-en 
 true of David himfelf, we mould have heard 
 of it loud enough, either from Friends or Ene- 
 mies ; and that it was not to be really verified 
 in fome Perfon or other, his Character forbids 
 us to fuppofe. But fince David himfelf is 
 excluded, we muft feek for this Perfon elfe 
 
 where, 
 
Art. V. Difc. I. 
 
 \vhere, to whom we are plainly led by the very 
 Terms of the Prophecy : It is thy only one 
 God ; an Exprefiion equivalent to the MeJ/iah : 
 For David being a Prophet, and knowing that God 
 hadfwornlo him with an Oath, that of the Fruit of 
 his Loins, according to the Flefh, he would 
 raife up one, viz Chrift, to fit-upon his Throne, He 
 forefeeuig tinsfpoke of I he Refurreftwn of Chrift ; for 
 neither was his Soul left, in Hell, nor did his FleJJifee 
 Corruption, (e) And of him we do affirm it. to be (eJA&.c. 
 in all Refpetts true, for when about forty eight luv -3-3 l 
 Hours had elapfed frpm the Time of his Death, 
 (J) before the Worm had feized upon his mor- ^ 
 tal Part, the Divine Energy again united the 4 6. et . c. 
 mortal Part to the immortal, in Bands which xxviii. v. 
 lhall never more be diffblved. * & c ' 
 
 Thus Dear Chriftians are we prepared for, 
 and led to this great Event above a Thou- 
 fand Years before it's Accomplishment ; but 
 the lefs obfcure, and more immediate Predic- 
 tions of it, are fo ftrong, and frequent, that 
 unlefs Chrift be rifen, nay unlefs we do re- 
 ceive him as fuch, we throw on him the Impu- 
 tation ofFalfehood, and make him a Liar like 
 unto car felves, (g] For it was his coaftant Prac- (g) John 
 tice to the Doctrine of his Sufferings, to fub- c - vii. v. 
 join that of his Refurreclion : He taught his 55* 
 Difciples, that he mufl fujfer man 1 }! things and be re- 
 cttal by the. Elders and chief Pnejls, and Scribes, and 
 be killed, and after three Days rife again. (A) He (A)Mat. 
 renewed the fame admonition a little before Cl xx> v> 
 his triumphant Entry into Jcrufalem, (i) nor / t -J Ma?k 
 was this a Promife made only to his Dif- c.x. v. 34 
 ciples privately, but what he had publick- 
 ly, and perhaps frequently aiferted ; for the 
 chief Priefts made ufe of it as a Plea to Pi- 
 late 
 
144 The CREED EXPLAINED. 
 
 late to procure a Guard to be fet over the 
 
 Sepulchre, faying, Sir, we remember that, that 
 
 Deceiver faid, while he was yet alive, after three 
 
 (k] Mat c a y s ^ ^ r tf e a 5 a ^" W When he bid them de- 
 xxvii. v.' ' faoy this Temple, and in three Days I will raife it 
 63. up again. (/, But hejpoke, fays St. John, of the 
 
 (Lj John Temple of his Body, (m) And under the Type 
 c.n.v.ig. o f j 077(75} he always prefigured his own Death 
 v. at. * an d Refurre&ion, as himfelf fometimes ex- 
 fa; Mat. plains it. (n) We may then venture to alledge 
 c. xii. v. w i t h St. Pisul, that Chrift muft of neceffity 
 4 ' (that is, to fulfil the prefigured Character of the 
 
 , ^o true Meffiah) not only have fuffered, but alfo 
 xvii,v.q.* have rifen again from the Dead, (o) 
 
 What therefore we are required to believe by 
 
 the fecond Part of this Article, is, that Jefus 
 
 Chrift who died upon the Crofs on Friday 
 
 (p) Mat. about the Ninth Hour, (p) that is to fay, 
 
 c. xxvn. a k out Three o'Clock in the Afternoon, (accord- 
 v.4b.et5o. ._ r i 
 
 ing to the Jewiin manner or reckoning, who 
 
 began their Day at Six in the Morning, which 
 was the firft Hour, according to their way of 
 counting) rofe again from Death to Life early 
 . Mat on the Sunday Morning following, (q) This 
 cfxxviii] the Jews apprehended, fince they required, that 
 v. i. et 6. the Sepulchre might be made fure, until the third 
 Day, at the expiration of which, they were fenfi- 
 ble, that the Period they fo much dreaded would 
 expire ; for fay they, the Deceiver faid after three 
 (r) Mat. Day si will rife again, (r) This Part of the fifth 
 c - ;* xv "' Article of our Creed, has held an undifputed 
 3> 4 ' Place in all the Creeds, from the earlieft Infan- 
 cy of Chriftianity, and is indeed one of it's 
 mofl diftinguiftiing Chara&erifticks. For the 
 Belief of this Article, is of the greateft import- 
 ance 
 
Art. V. Difc. I, 145 
 
 tance, and one of the principal Points of the 
 Chriftian Faith ; it behoves us therefore to 
 expofe it in its cleared Light, and to conftder 
 it a* vetted, with all thofe particular Circum- 
 ftances, which ferve to render it more illuftri- 
 ous ; becaufe the Refurrettion of Chrift, is the 
 Chriftian's Glory ; it is the Confirmation of our 
 Faith, the Foundation of our Hope, and the 
 Security cf all the Promifes made by Chrift to 
 his Church ; for if Jefus Chrift be rifen, then 
 the whole Gofpel is to be believed, then the 
 Church is tp be believed, which is promifed in 
 the Gofpel ; the old Teftament is to be believed, 
 becaufe it is authorized by it ; infine, the whole 
 Chriftian Religion is to be believed, becaufe it 
 is all linked to the truth of the Refurretfion. 
 Whence St. Paul declares, that if Chrift did not 
 rife from the Dead, his preaching, and that of 
 the reft of the Apoftles was to no purpofe, and 
 our Faith no better, than a Romance ; that the 
 Apoftles would have been Impoftors, for hav- 
 ing taught that Chrift rofe from the Dead. (f)(f) iCor. 
 But the truth of our Saviour's Refurreftion, isc.xv. v. 
 beyond all doubt, as I mail prove to you more 1 -** ^ q * 
 at large in the next Difcourfe. 
 
 And fp I conclude with the words of St. Pe- 
 ter, JSleJfed be the God and Father of our Lord Jefus 
 Chrift, who according to his great Mercy hath regene- 
 rated us unto a lively hope, by the Refurreffion ofj/e- 
 fus Chrift from the dead, unto an inheritance incor- 
 ruptable, and undefiled, and that cannot fade ; referv- 
 ed in Heaven j or you. (t] Hence we are encourag-^\ p e t.c, 
 ed to bear with Patience, all kind of Affli6H-i, v. 3. ^ 
 ons, Sufferings, and Perfecutions in this World, 
 jn Hopes of rifipg glorious with Chrift our Re- 
 U deemer 
 
146 The C R E D E X P L A I N E D. 
 
 deemer, who is our Head, and we the Mem- 
 bers of his Body ; and as he has made way 
 through Perfecution for us, fo ought we coura^ 
 gioufly to follow him. i 
 
 ARTICLE 
 
I I 
 
 /A _ 
 
 "^SK^ 
 
 ARTICLE, V. 
 DISCOURSE. II. 
 
 The third Day he rofe agairj from the 
 Dead. 
 
 ^x$3fc4^<$&*3fc; <*^; <^-& <&>%; &%f&%f 
 
 And he rofe again the third Day. i. Cor. c. xv. v. 4. 
 
 IN my laft Dtfcourfe I explained to you, the 
 meaning of thefe Words in this Article of 
 the Creed, he defended into Hell : I alfo (hewed 
 you in part, that our Bleffed Redeemer rofe 
 again from the Dead on the third Day ; But this, 
 is what I mail now prove to you more at large. 
 A lively Faith therefore of this great Myftery ; TheDivif 
 and a Chriftian Life conformable to it, are the 
 two Points of this Difcourlc. 
 
 Never was any Truth oppofed with greater p. j, 
 Induftryon the one hand, nor entertained with 
 greater Reluctance on the other : And confe- 
 quently, never was any Point of Faith more 
 firmly fettled and eftablifhed, than this Capital 
 Article of the Chriftian Religion. Hrft of all, 
 
 U 2 let 
 
148 Me CREED EXPLAINED. 
 
 let us confider the Teftimony for it, and then 
 the Validity of that Teftjmony. 
 
 The firft Witnefles of it, were the Perfons 
 who compofed the Guards, that attended the 
 Sepulchre; for when the third Day came, viz* 
 Sunday, which they fo watchfully awaited, there 
 fnjMat. uJ a$ a great Earth quake, fays St. Matthew, (u) 
 c.xxviii. and an Angel of the Lord descended from Heaven, 
 v. 2.3. 4. an( j rolled back the Stone, and fat upon it, and /us 
 Countenance was as Lightning, and his Garment as 
 nhite as Snow, and the Guards trembled for fear, 
 &c. But Behold fome of the Guards came into the 
 City, and told the Chief Pritjls all that had been done: 
 ibid. v. 11 Ar/ff they being a/fembted together with the Elders > 
 12. et 13. jrrfolvfd to give great Sums of Money to the Soldier s> 
 to fay that i.he Difciples Jlole away their M after 
 while they Jltpt, which, if it came to the Gover- 
 nours Ears, they would perfuade him, and fecurt 
 " them from being puniftied for it. Thus they 
 omitted nothing, which their Malice could in- 
 vent to hinder the Difcovery of the Truth, and 
 to difguife it with a molt notorious and injuri- 
 ous Cheat ; injurious, in acculmgfalfly the Dif- 
 ciples ; and notorious, in proving it by Witneffes 
 \vho faid they llept, and therefore by their owrt 
 Confeilion, could not know it. 
 
 Thus we Fee, that it was acknowledged by the 
 very Enemies bfCArz/2, that his Body was miffing 
 from the Sepulchre about the Time, that was 
 prefixed for his Rcfurrettion ; now could they 
 have produced his Body, but for only one Day 
 after the critical Point, it would have knocked 
 the whole Scheme on the Head, and it is cer- 
 tain, they took Care enough whilft they had it 
 in their power to keep it fo ; But unfortunately, 
 
 all 
 
Art. IV. Difc. II. 149 
 
 all their Care was fruftrated, in Spite of all their 
 Caution ; His Difciples fay they, came by night and 
 fiole him away, when the Guards were afleep. ' (10) (w)Mat.c. 
 What, is it poffible, that they fhould be all a xxviii - v - 
 fleep ? This is very inconfiftent with the Roman * 3 " 
 Difcipline, as well as very improbable in itfelf. 
 Befides, the Bufmefs, which muft neceflarily be 
 done on fuch an Occafion, moft have awak- 
 ed fome of them at leaft, who might have alarm- 
 ed the reft, tho' they had flept as found, as Ima- 
 gination can conceive. In fhort, he muft do 
 more than fleep, who cannot fee the extreme 
 Weaknels of this Evafion. 
 
 As for pretending, that the Difciples ftole 
 away the Body of our Lord in order to make 
 the World believe, that he was rifen, nothing 
 can be more abfurd than this, as appears 
 plainly from their being backward in believing 
 themfelves that he w&s rifen : even the Women, 
 Vho are commonly more credulous, did not be- 
 lieve, or fo much as think of his Refurretlion, 
 fo- they bought fweet Spices, fays St. Mark (x) in ( x y, 
 oiler to anoint his facred Body, and did not v. i. 
 doubt, but that they fhould find it in the Sepul- 
 chre; their only concern was, how they fhould 
 roll ti\ay the Stone from the Door of the Sepulchre for 
 it was\ery great, (y] but when they came to the A^JS,^.., 
 Sepulchre, theyfaw the Stone was rolled away, c. xvi. v. 
 and w^-e furprifed, when they beheld the 3' 4- 
 Place erinty, where he had been laid, and heard 
 the AngMay, he is rifen he is not here; (z) they (;s)Mat.c; 
 faw he wknot there, and tho' the Angel, told xxviii. v. 
 them he w\ rifen, yet they would not believe, ' 
 Death had yde fo deep an ImpreiTion in their 
 minds, thatching could fuddenly efface it. 
 
 Mary 
 
 xv. 
 
150 Ihe CREED EXPLAINED. 
 
 Mary Magdalen runs to the Difciples Peter and 
 
 John, and inftead of telling them, the Lord is ri- 
 
 fen, fhe complains, Thr.y have taken away the Lord 
 
 cut of the Sepulchre ; and we know not where they 
 
 fojjohn have laid him, (a) fhc Hill believed he was dead. 
 
 r. xx.v.2. And while Jhe Jlood without the Sepulchre weeping, 
 
 idem.v. i \jfot t urne( t lack and faw Jejusjlandmg, but not know- 
 
 i9 " 1 '* 4 ' ing him, and fuppojing him to be Gardener, Jaid unto 
 
 him, Sir ifthou hajl taken him away, tell me. where 
 
 thou hafl laid him, . Jefusfaid unto her Mary. And 
 
 by this time her Eyes and Ears were open ; fhe 
 
 knew his Voice, and faw it was her Mailer. And 
 
 jefusmet the other Women, andfaid.all Hail, 
 
 and they came up to him and took hold ufhis Feet, and 
 
 (b) Mat. adored, him. (b] They faw, they heard, and felt 
 
 xxviii. v.fon^ an( j by th at means, they made a Shift with 
 
 9' much ado. to yield to the concurrent Teftimo- 
 
 nies of their Senfes, and fo at length believed 
 
 him. 
 
 The Men were yet more incredulous the* 
 
 the Women although our Saviour had fon- 
 
 told them his RcfurreCtion, their Minds aid 
 
 Hearts were fo pofTefTed and troubled withnis 
 
 being dead and buried, that there was no r>om 
 
 left for the leaft Thought, that ever he vould 
 
 John c. rife again ; tho* Mary Magdalen had told -hem, 
 
 xx. V-. 18. a fecond time, thatjhehadfeen the Lord, a'd that 
 
 larkc. he was alive .but they would not believe her, -ays St. 
 
 l> Mark. The other Women, told the fa-ie to the 
 
 Eleven, and to all the ReJI, but their W''dsfeemed 
 
 to them no better than idle Tales, and therefore 
 
 fcjLuck they did not beleive them, (c} 'Tis trm we read, 
 
 c. xxiv.v. that upon the Women's Meflage there were 
 
 9- c two of the Difciples, viz. Peter a--! John, who 
 
 i a) lonn i, -,,-,,- , t j i\ TH 
 
 cxx.v A k ac * ^ ie CuHofuy.to run to the Scpchrc (d) They 
 
 t . <^ j I 
 
 both 
 
, Art. V. Life. II. 
 
 both wtnt in andfaw, and they believed, he was 
 not there, but yet they did not believe., that he was 
 rifen again from the dead, as St. John allures us, 
 (e] they only wondered what was become of (c) c. xx. 
 him, for we read particularly of St. Peter, that v> 6- 8 - 9- 
 he, went away wondering in himfelf at that, which 
 was come to pafs . (f) (f) Luc.- 
 
 The very fame Day, Jefus appeared to two c - xx iv. 
 of his Difciples, as they were walking to a Coun- 
 try Village, a few Miles diflant from Jerufalem, 
 called Emrnaus ; he difcourfed with them, and 
 yet they knew him not.f^) we hoped, faid they, that fg] Luc. 
 Jtfus of Nazareth who was a Prophet and mighty c < xxiv. 
 in Works and Words, whom the Chief Priejls con- v " 1 3- et 
 demned to Death, and crucified, was He that JJiould j^d. v.iq 
 kai> redeemed If mcl. Here take ootice, they hop- 20. 21. 25 
 cd it once ; but now, they quite defpair : Then- 2 6- 30. 31 
 he reproached them for their Incredulity, and 33- .34* 35 
 faid to them, foolifh and jlow of Heart to believe. 
 He expounded to them the Scriptures, and 
 fhewed them that Chrijl ought to have fujfered, and 
 fo enter into Glory ; but all this did not open their 
 Eyes : At length -when he was at Table with them, 
 he took Bread, and Blejjed and broke, and gave it to 
 i/iem, then they knew him, and rifmg up the' 
 fame Hour, they went back to "Jery-falem, and they 
 found the Difcipks gathered together, to whom 
 they declared that the Lord is nfen indeed. And 
 they told them what things faffed in the way, and how v * 31' 35 
 they knew him in the breaking of Bread. But St. 
 Mark allures us, that neither then did they believe 
 them. (A) They would not believe the Women, (h] Mar; 
 neither would they believe their own Brethren ; Ct xvlt v * 
 {b far they were from any Thoughts of making 13 ' 
 hc Jews believe the Refurrettion, that they 
 
 knew 
 
The CREED EXPLAINED. 
 
 \f not how to believe it themfelves. And 
 thus, in-lr >d of laying their Heads together, and 
 con ful tirji> how to propagate this Faith among 
 (: ir Neighbours, we find them fo divided 
 among them (elves, that although tome of them 
 were Wundfes of the Fa 61, yet they could not 
 believe one another. 
 
 If we ourfelves had then been living, I can- 
 not imagine, how it is poffible for any of us to 
 have been more cautious in giving Credit to it, 
 than the Apoftles were. And on the other 
 Hand, if God himfelf had fludicd. as I may fay, 
 and made it his chief Bufinefs to convince them 
 of this great and fundamental Truth ; I know 
 not how to guefs at any Thing, that could have 
 been more powerful, and more effectual, than 
 what he has already done. He knew their 
 Temper ; He faw how hard it was to make 
 them thoroughly believe this Myftery ; and 
 therefore omitted nothing, that could any way 
 difpofe them, by degrees, to an entire and abfo- 
 lute Affurance of it. 
 
 He appeared to the Apoftles as they were at Table, 
 
 and he upbraided them with their incredulity and 
 
 hardnefs of Heart, becaufe they did not believe them 
 
 who hadfa/i him after he was rifen, fays St. Mark, 
 
 (i) Mark. ^ ^Hejhewed them his Hands and Feet, and while 
 
 f XVI V v 
 
 ' ' they wondered for Joy, yet thy did notjirmly believe ; 
 
 he called for fomething to eat, and although it 
 was otherwife needlefs and unfit for his immor- 
 
 _ . tal State, yet neverthelefs to fatisfy all doubts, 
 
 (A) Luck. , . . . r ' 
 
 c. xxiv. tnat ne wasn o Spintor Phantom, he was piealed 
 
 v. 40. i.to eat before them. (k)Now Thomas one of the Twe'uc 
 43- was not with them, as St. John affures us, but 
 John c. w h en h e came the Difdples told him, we have 
 
 XX. V. 2J. 
 
 feen 
 
Art. V. Life. II. 153 
 
 feen the Lord, but hefaid to them ; except IJhallfec 
 in his Hands the print of the Nails, and put my Fin- 
 ger into the place of the Nails, and put my Hand into 
 his fide, I will not believe. Eight days after this, Jefus 
 came again to his Diiciples and Thomas was with 
 them, thcnhefaid to Thomas : Put in thy Finger hi- 
 ther, and fee my Hands, and bring hither thy Hand, 
 and put it into my Side, and be notfaithlefs but believe. 
 Beiides all this, he appeared to them on thejhore 
 as they were fiftiing. ( I) Thefe Converfations, he c x ^j v 
 frequently renewed for thefpace of forty Days,(m] 4 . 
 and was fern before his Afcenfion by upwards of jwe(m A&. c, 
 
 hundred Perfons at one Time, (n) \' *' 3; 
 
 ~, r ./ c > ' , r (n) i Cor, 
 
 Thele things are tranln;itted to us by roui c> XVe v 
 
 Evangelifts, two of whom, were Apotlles and 6. 
 Eye-witnefTes of the whole Tranfatlion : But 
 during their Lives, the whole Apollolick Coun- 
 cil, and the numerous Aflembly of the Brethren, 
 who had feen Jefus, ceafed not to arTert it. Now 
 the Queflion is, whether we are to allow thefe 
 Teftimonies to be good or no. 
 
 In anfwer to this I reply, had the Apoftles 
 been artful, defigning Men, verfed in Knavery 
 and Sophiflry ; had they been Men of infamous 
 Characters, fedkious. turbulent, drunken, and 
 lying Men ; or could they have propofed to 
 raife their Fortunes (which is a Scheme infepa- 
 rably anexed to impofture, and which moft of 
 our modern Enthufiafb feem principally to 
 have in View) by the Invention, and Propaga- 
 tion of fuch a Story, had either of thefe been 
 the Cafe, then indeed we might with good Rea- 
 fon call in Queflion their Tellimony : But when 
 on the contrary we find that, they were in gene- 
 ral artlcfs and illiterateMen ; Men as ill qualifi- 
 X e4 
 
154 The C R E E D E X P L A I N E D. 
 
 ed by their Intelle&s to form, as by their Stations 
 to execute great Proje&s : When I obferve. that 
 they were, by the Confeflion of their Enemies 
 (fee Eufeb. Hift. Ecclef.) fingular Examples 
 L.ii.c.23. of Piety and good Life ; irreproachable in all 
 other Parts of their Conduct; Laftly, when I 
 confider, that they never once attempted to 
 turn the Scheme of Chriflianity to their fecu- 
 lar advantage ; that inftead of their finking at 
 Riches and Honours, they were only running 
 on to Infamy and Death ; that they ftruggled 
 with Mifery in all it's Shapes, rather than re- 
 cede from their Alfertion of this great Truth of 
 Chrijl's Refurreftion ; and at laftfealed their Tefti- 
 mony with their Blood. Now if we duly weigh 
 all thefe Conliderations, we muft certainly do 
 Violence to our own Reafon, as well as Injuftice 
 to their Characters, not to believe them. 
 
 Tis' mod certain then, that the firft Aler- 
 ters of Chrijl's Refurretiion did themfelves believe 
 it to be true : But perhaps fome may fay, might 
 not they be deceived and impofed upon ? Sure- 
 ly no ; had they even been Idiots, which we 
 know was as far from their Characters, as 
 Knavery and Sophi/lry ; their own Doubts and In- 
 credulity armed them againft that: For as I faid 
 before, they difputed the Report of the Wo- 
 men, tho' offered in the moft ferious and fo- 
 lemn Manner. Upon this, they have ocular De^- 
 monflration, and becaufe that is fcarce fatisfac- 
 tory, Chri/l fubmits himfelf to their Touch, He 
 eats and drinks with them, converfes with them, 
 and gives fuch Proof of his perfeft Rcfurre&ion, 
 as extorts a Confeffion, even from the incredu- 
 lous Thomas. There appears then not the lead 
 Room for Hefitation or Doubt, that Chrift rofe 
 
 again 
 
Art. V. Difc.ll. 155 
 
 again from the Dead, and that really and truly, by 
 a proper Refurrection, as it ftands defined in this 
 Article of our Creed. Hence we ought to give 
 infinite Thanks to our Blelled Redeemer, for 
 fetting this fundamental Article of our Chrifti- 
 an Religion in fo clear a Light, that nothing leis, 
 than a Jewijh Obftinacy, or the Principles of 
 modern Saduces, can queftion the Truth of it. 
 
 Now, from what I have proved to you Dear p TJ 
 Chriflians, concerning this Point; 'tis no won- 
 der, the Apoftles had a lively Faith of this great 
 Myftery ; 'tis no wonder, this lively Faith had 
 fuch an Influence upon them, as to make them 
 preach boldly, and die chearfully in the De- 
 fence of it ; tis' no wonder I fay, that it made 
 them, and the primitive Chriflians, live like 
 Men of another World, and elleem this Earth 
 and all things in it, no better than Drofs, or 
 Dung under their Feet; when they confideredthe 
 Power of Chrijl's Refurretlion, the fellowjfiip of his 
 Sufferings, and the great Happinefs of being made 
 conformable to his Death, (o) that fo they might 
 rife with him from the Dead, to a Life of Eter- CJ PM 
 nal Glory: For Chrift by his Refurredion has c<iii - v - 10 
 confirmed our Faith and Hope, that we alfo one 
 Day fhall rife with, and that (through his Me- 
 rits) to an immortal Life. This, is what holy 
 Job formerly believed and prophefied of our 
 Saviour Chrift, long before he came into the 
 World, I know, fay she, that my Redeemer lives, 
 and at the lajl Day I JJiallrife out of the. arth and 
 be compared again with myjldn, and in my Flejh I 
 Jhall fee God, my Saviour, (p) . (p] Job. 
 
 Now, Chrift was our Redeemer, not only by c - xix - v 
 his Birth and Death, but alfo by hisRefurreclion, 2 5- z6 * 
 
 X a ' for 
 
The CREED EXPLAINED. 
 
 for he came to repair not only the Damage, 
 which Sin had done to our Souls, but alfo to 
 our Bodies ; that is, to raife them at the Time 
 of a general Reward to an immortal Life, 
 to a S ate of incorruption. We may therefore 
 conclude with St. Auguftin, that if Chrift 
 has (hewn us in his Paflion, what we ought 
 to fuffer for his Sake, and by his Example ; 
 he has alfo taught us by his Refurreftion, what 
 we have to hope for. O Chriftians ! what 
 greater Comfort than to be affured, that af- 
 ter the fhort Labours of this mortal Life, both 
 Soul and Body (if we lead good and virtuous 
 .Lives) fhall rife again and be rewarded with 
 a happy Life, which will never have an End. 
 But in order to this, we mud endeavour 
 to imitate the Refurreftion of our Blefled Re- 
 deemer, otherwife, we have juft Reafon to 
 fear, that what ought to contribute to our Juf- 
 tification and happinefs, will by our own Meg. 
 left, turn to our greater Condemnation andPu- 
 nifhment. 
 
 The Apoftle St. Paul frequently puts us 'il 
 Mind, that we oiTght to imitate the Refurrec- 
 tion of our Saviour ; Chri/l, fays he, to the Ro- 
 mans, was delivered up, to Death, Jor our Sins, 
 (7) Rom. an droje again for our Justification. ( q] But how 
 c.iv.v.sc. muft we imitate our Saviour's Refurretlion ? 
 This is what the fame Apoftle teaches us in 
 thefe Words; Chri/l, fays he, nfing from the 
 Dead, dies no more ; Death Jhall no. more have Do- 
 minion over him, fo do you alfo look upon yourf elves 
 as Dead to Sin, and living to God in Chri/l Jefus our 
 (^ TRom. Lord, (r) As Chrift rofe to a quite different, to 
 c. vi. v.9 <a srlorious and immortal Life, fo muft we rife 
 
Art. V. Difc. II. 157 
 
 from the Death of Sin, and die no more, that 
 is, we muft return no more to the fame iinful 
 Habits, but lead a new, and more perfect Life. 
 The old and finful Man, fays St. Paul, muft be 
 crucified with, Chrift, that the Body of Sin may be 
 deflroyed, to the end that we may be no longer 
 Slaves to Sin (/) And as Chnjl is rifen from the (f) . Rom - 
 Dcad, by the Glory cf his Father, fo we muft alfo c ' V1 ' v ' 
 walk in the newnefs of Life. Yes Chriflians, it is 
 in leading a new, a different, and more perfect 
 Life, that we muft imitate the Refurrelion 
 of Jefus Chrift; for it is in vain to pretend to 
 rife with Chrift, unlefs we alfo die with him, 
 that is, unlefs we be dead to Sin, and the Affec- 
 tions of Sin. St. Paul allures us, that Chrift 
 died for all Men, that they who live, may not live to 
 themfelves, but unto him who died for them and rofe 
 again. (t} If therefore we pretend to live to Chrift, (^ 2 Con 
 we muft die to ourfelves, that is, to our finful c.v. v. 15 
 Habits, our RefurreUon muft of Neceffity be 
 accompanied with a change of Life, for if our 
 Lives are as full of Pride, of Vanity, of Intem- 
 perance, of Immodelly, as before, if we conti- 
 nue in the fame Habits of (wearing, and curfing, 
 of Drunkennefs, of Detraction, Anger, Hatred, 
 and Revenge, Injuftice and the like, how can 
 we pretend to have imitated the Refurreclion 
 of Chrift ? On the contrary, his Refurreclion 
 will be our Condemnation. 
 
 We muft obferve, that the Scripture makes 
 mention of three different Sorts of Refurreclion, 
 or rifmg from the dead. Thejirft, is that of 
 Samuel, whom the Witch of Endor, is faid to 
 have raifed by a certain kind of Cunjuration, 
 and who appeared to Saul, as we read in the 
 
 tirfl 
 
ifi The CREED EXPLAINED. 
 
 c. xxvili. n"rft Book of Kings, or Samuel: this was not 
 
 v. 15. a rea j Refurreftion, but only in Apparition, or 
 
 by way ofVifion, for St. Auguflin affures us, 
 
 that Samuel did not rife again in his own, but 
 c. xvii. v. 
 
 aa.etc.iv. only in a fictitious and imaginary, or at mod, 
 v. 34. 35. in an aerial Body. Thefecond, is prefented to 
 Luc. c. USj by thofe, whom the Prophets raifed to Life, 
 y in.v.55 we rea( j - n t ^ e ti^rd an( j f our th, or the firft 
 
 i 11 /* 
 
 vii. v.ic. an d fecond Book of Kings; or by thofc, whom 
 John c. our Saviour raifed to Life ; as the Daughter 
 xi. v. 44. o f Jairus, and the Widow's Son of Nairn men- 
 tioned by St. Luke, or Lazarus mentioned by 
 St. John. Thefe Perfons, tho' they were truly 
 raifed from Death to Life, yet it was but an im- 
 perfect Refurre&ion, fmce they rofe to die 
 again. The third, is the Refurreftion, of Jefus 
 Chrift. this was a perfeft Refurreclion, for he 
 rofe to die no more. 
 
 There are fome, who pretend to rife from 
 the Death of Sin to the Life of Grace, but it is 
 only in appearance like that of Samuel, they are 
 not truly rifen, they ftill remain dead and bu- 
 ried in Sin ; this is the cafe of all thofe, who 
 notwithstanding their Promifes, and Protefla- 
 tions, that Sin Jhall never reign any more in them, 
 yet ftill retain an AfFetlion to their Sins, and 
 remain in the Occafion of them ; and fo deceive 
 themfelves, for fuch are not rifen with Chrift ; 
 nor do they live to Chrift, as long as Sin lives 
 in them. 
 
 There are others, who like Lazarus, truly rife 
 by the Grace of God, but then it is only for 
 a fhort time, they foon relapfe into their for- 
 mer Sins and Diforders, and fo die again. 
 But to have our Refurre&ion perfect, it muft 
 
Art. V. Difc. II. 159 
 
 be like that of our Saviour Chrift, we muft rife 
 like him, fo as to die no more by mortal or 
 grievous Sin, we muil continue and perfevere 
 in his Divine Grace, we muft be conftant in 
 our good Purpofes. and in the Practice of a 
 new Life ; in a Word, in order that our Refur- 
 rection may be perfect, we muft, fays St. Paul, 
 feek the things that are aboveand not the Things 
 that are upon the Earth, (n] that is, we muft raife ()Colof/ 
 up our Minds to Heaven, and place our Hearts c ' 1UtVtl * 
 and Affections upon God, fo as to make him 
 the fole Treafure of our Hearts and Defires, 
 and not to fet our Thoughts and Affections, 
 as alas ! too many do, upon the vain and tran- 
 fitory Things of this World ! not but that it is 
 lawful, and our Duty to take care of our tem- 
 poral Concerns, as far as is confiftent with our 
 chief Care, viz. the Care of our Salvation ; but 
 when the Bufmefs of this World, fo far pre- 
 vails, as to hinder the Bufmefs of Eternity, and 
 prejudice what we owe to Almighty God, then 
 we become culpable : For when the Love of 
 temporal Things, makes us neglect the Service 
 of God, we plainly (hew, that we are buried 
 in the Earth, and that we prefer this World 
 before the next ; and it was by feeking the 
 Things, that are upon the Earth, that we in- 
 curred the iatal Sentence of returning into Earth. 
 fw) And it is by feeking the Things that are ( w } Gen. 
 in Heaven, that we revive into a Spiritual Life, c.iii.v.i9 
 fo that the Life of Jefus may be made manifcft in 
 cur mortal Flefh, (x) as St. Paul fays, that our (*) 2 Cor - 
 Converfaiion, even in this World, may be fo c> iv * val 
 pure, our Actions fo fpiritual, and our Affec- 
 tions fo fixed upon the Things above, as to 
 
 exprefs 
 
i6o The C R E ED EXPLAINED. 
 
 exprefs a lively Similitude of our Lord's Refur- 
 re6lion. This is the way to have a Share of 
 thofe Blefling?, which oui Blefled Redeemer by 
 his Death and Refurre6lion, has obtained for 
 his faithful Servants. 
 
 ARTICLE 
 
/y> <y /y, /j\ *i* -/p. 'i* /J>> '4' 'i- 'i -\u- 
 
 *^^* **^ *-^* * 
 
 ARTICLE, VI. 
 DISCOURSE, I. 
 
 He afcended into Heaven and fits at 
 the right Hand of God, the Father 
 Almighty. 
 
 jFefus was taken up into Heaven and fits at the right Hand 
 of God. Mark. c. xvi.v. 19. 
 
 OUR Blefled Redeemer Jefus Ckri/l, after 
 his glorious Refurre&ion from the Dead, 
 remained upon Earth for the fpace of forty 
 Days, appearing to hh Difciples, and converfing 
 with them of the Kingdom of God, (a) that is to (*) 
 fay, inftnjfting them concerning the Eftablifh- 
 mentand Government of his Church, which is 
 the Kingdom of God upon Earth; and con- 
 firming them in the Do&rine he had taught, 
 and the Truth of his Refurre&ion. 
 
 Jefus having now compleated the great Work 
 of Man's Redemption ; he was pleafed to re- 
 
 Y fume 
 
 c 
 
162 The CREED EXPLAINED. 
 
 fume his former Glory, and thereupon, he af- 
 cendcdinto Heaven to take Pofleffion of the high- 
 eft Honour's, and the Seat of Blifs at the right 
 Hand of his eternal Father : This is, what is ex- 
 hibited to us in this Article of our Creed ; which 
 1 fhall endeavour to explain to you in this Dif- 
 courfe ; wherein I fhall mew you, that the 
 Afcenfion of Cliri ft was predicted by the Pro- 
 IV1 phets, and exprefsly foretold by himfelf; and 
 that he did really and truly afcend into Heaven, 
 both Body and Soul. 
 
 ** * The Time being come for our Saviour's quit- 
 
 ting this World, and afcending into Heaven, 
 he was willing that his Difciples mould be Wit- 
 neffes thereof : St. Luke tells us, that he led forth 
 ()c.xxiv hi* Difciples to Bethania, (b) (a Place near jeru- 
 v. 50. falem) and from thence to mount Olivet, as ap- 
 (c) Afts. P ears from the ALs, (c) imparting to them his 
 c. i. v.io laft Benediction, and giving them new Afiur- 
 ances offending down the Holy Ghoft to in- 
 ilrucl; and enable them in the Performance of 
 their Minijlry. When he had /aid thefe things, even 
 while they looked on him, he was raifed up, and a 
 Cloud received him cut of their fight. And while they 
 were thus beholding him going up to Heaven, two 
 Men (that is Angels) Jlood by them in white Gar- 
 ments, whofaid,ye Men of Galilee, whyjlandyou look- 
 ~ ing up to Heaven? This Jefus who is taken up from 
 you into Heaven, fhall fo corneas you have fern him 
 
 (d} Ads. going ' m t Heaven, (d) 
 
 c.i. v. 9. Now, Dear Chrillians, to doubt or call into 
 10. et 11. Queftion this great Truth of the Afcenfwn of Je- 
 fus Chrift, is in reality denying or queftioning 
 the Authority, both of the old and new Telta- 
 . incut. Since it is from the Authority of the 
 
 holy 
 
Art. VI. Dife. I. 
 
 holy Scriptures expounded by the Church, that 
 we are led to the Belief of this, as well as all 
 other Articles of the Creed. 
 
 I fhallhere pafsoverin Silence, for Brevity fake, 
 the greater Part of thofe obtcure Palfages, which 
 nev-erihelefs were even applied by the Jews, to 
 the Afcenjion of the Meffiah ; and fo only men- 
 tion two, viz. that: Palfage, where the hoiy Pro- 
 phet King David, invites all the World to the Joy 
 of this Event, faying, all the Nations clap hands : 
 make jubilation to God in ike. Voice, of exultation ; 
 bccav/e God is afcended in triumph, (e) The Pro- (O 
 phet Micheas fays. Hejhall afcend opening the way r xlvu * v * 
 before them, (f) Let us turn to another [till "/rj c fii <Vf 
 clearer, that clear and pregnant Prediction of^. 
 the Afcenfion of Chriit. which holy David 
 gives us in that Song of Triumph contained in 
 the 67 Pfalm, the greateft Part of which, is pro- 
 phetically addreifed to the Meffiah, for the Paf- 
 fage I refer to, is not applicable to any other 
 Creature ; it is this : Thou haft afcended on high; thou 
 hajl led Captivity Captive, and bcjiowed Gifts on Men. 
 (g] That is to fay, Chrift afcended with innu-^ Vf J( > 
 merable Angels attending him, and carried with 
 him the ancient Patriarchs and Prophets of the 
 old ^aw, who had been captive ; and as Man, 
 he received Gifts of God, in and for Man, his 
 faithful Servants. Now the Perfon , to whom 
 thefe Words of the Pfalmift are addreiied, is evi- 
 dently the Meffiah; fo that they pay but an ill 
 compliment to David, who would introduce 
 him (as Aben Azra, a Jevvifh Commentator, as 
 ibme others do) as though he was making 'fuch 
 a folemn Addrefs to hhnfelf, which in fuch a 
 Cafe, would become not onlyfulfome Vanity, 
 but alfo glaring Blafphemy, And the Author's 
 Y 3 of 
 
The CREED EXPLAINED. 
 
 of the Chaldee Paraphrafe, do as much exagge- 
 rate the Chara&ers of Mofes and Jofhua, who 
 would raife them to Honour's, belonging only 
 to the facred Chara6ter of the Meffiah. For 
 which of thofe afcended thus on high ? Which of 
 all thefe, carried his Triumph to the Gates of 
 Heaven, and led in Chains the Powers of Sin 
 and Death, which had reduced all Things elfe 
 to their Subjection. Or was Advocate power- 
 ful enough, to obtain fo high and valuable Gifts 
 for Men, that even our Lord God fhould inha- 
 bit among them :(ibid)This fame Royal Author, 
 having his Heart elated with the clear, though 
 dift ant Profpe6t of this great Event, breaks out 
 again, in the clofe of the 23 Pfalm, into thefe 
 exalted Strains of Triumph: Lift up your Gates ye 
 Princes, and be ye lifted up eternal Gates ; and the 
 King of Glory fhall enter in, Who is the King of 
 (A)v.8. ct Glory the Lord of Power, he is the King of Glory, (h) 
 9 Befides thefe, there was a conftant and 
 
 ftanding Prophecy, of the Afc'njion of Chrifl : 
 For I think a Type may (not improperly) be 
 fo called ; and it is certain, that the Solemn 
 Entrance of the High Prieft into the. Holy of Ho- 
 lies, was a Figure of this : For fo it is ExprefT- 
 (t)Heb. c. j v explained by St. Paul; (i) it was indeed the 
 * 3C>V ' 11 ' 12 fettled Notion of the Jews, that the Bodyofthe 
 Tabernacle, was an Emblem of this lower World, 
 and that the Holy of Holies, was an Emblem of 
 the Heaven of Heavens. As therefore the Jew- 
 ifh High Prieft having offered the propitiatory 
 Sacrifice, did enter into this Emblem of Hea- 
 ven, fo was this our High Prieft (after having 
 offered up the great Sacrifice of himfelf upon 
 $ie Crofsj to enter into the real Refidence of 
 
 the 
 
Art. VI. Difc. I. 165 
 
 the true Holy of Holies, or the Heaven of Hea- 
 vens, to make continual Intercemon for his 
 People. 
 
 It appears then, both from Types and Pro- 
 phecies, that this was to be one Chara&eriftick 
 of the true Mcffiah. And as clearly doth it ap- 
 pear, that that fame Jefus, whom we have al- 
 ready feen in fo many other parts of that Cha- 
 rafter, who died for our Sins according io the. Scrip- 
 tures, and was buried, and rofc again the third Day, 
 (k) that fame Jefus, I fay, did not leave thofe c.xt.v , 
 Scriptures unfulfilled in this Part, but did alfo^ 
 really and truly afcend into Heaven. 
 
 But to pals over, what may be farther allcdg- 
 ed from the Prophecies and Figures of the old 
 Law : Our BleMed Redeemer Jefus Chriil ex- 
 prefsly taught his Difciples to ex peel: this great 
 Event, as well before his Crucifixion, as after 
 his Refurrection. When his exhibiting himfelf 
 to them as Bread which came down from Heaven, 
 (I) caufed among them a murmuring: What/y , 
 lays he, does this off end you ? What then will you v v ..2 
 fay, when you /hall fee the Son of Man afcendinr .. 
 
 1 7 If -7-7 T- 1 i r>i r ibld.V. O2 
 
 wlure he was before, ibid, towards the Clole et 
 of his Million, he was in this, as in all other 
 things, more full and particular ; and not only 
 declared the Afcent, but explained alfo the Rea- 
 fons, for which it was neceffary ; and in order 
 to confole them for theLofsof him, which they 
 always heard mentioned with the greaterl Re- 
 gret, he acquainted them with the Benefits., 
 which would accrue to them from that Circum- 
 ftance. (m) 
 
 From St. Mark we learn, that after the Lord ^ 
 Jefus had fpoken unto them, he was received up into 5 . 5. 7 
 
 Heaven, 
 
166 The CREED- EXPLAINED, 
 
 (n)Mar.c. Heaven, andjits on the right Hand of God. (n) And 
 ^^ whiifl he bleffed them, fays St. Luke, he departed 
 xxiv.v.f rom them, and was carried up to Heaven, (o*> in the 
 51. Sight of all who were prefent. Now how many 
 of the Difciples were aclually prefent, is not 
 certain, we may however depend upon the whole 
 Company of the Apo files; but it is not improba- 
 ble, but there were others prefent, of the Num- 
 ber of thofe, to -whom Jefus had Jhewn himfdf after 
 [0)AU.c.Aw Pajfion, (0) whom St. Luke feems to reckon 
 i. v. 3. et about a hundred and twenty : But be this as it 
 a 5- will, certain it is, that thefe, as well as the Apo- 
 ftles,ceafednottoafTertit with equal Confidence, 
 as they had done the Refurrefticn ; and their 
 Teflimony in this Refpeft has, as jufl a Title to 
 our Regard, as in the Cafe of the Refurreclion, 
 where I think I have fhewn, that it cannot with 
 the lead Reafon be rejected. With regard to 
 to their own Knowledge of the Facl. they were 
 undoubtedly very clear in it ; nor could they 
 be otherwise, having had the ftrongeft Evi- 
 dence in Proof of it, which could poffibly be 
 given or expected, even ocular Demonftra- 
 tion : It was performed in the Prefence of 
 them, all, even while their Eye's were \\hoily 
 intent upon him. 
 
 Some may perhaps here object, that they 
 
 were deceived, that Jefus only rendered him- 
 
 felf invifible, as he had formerly done on the 
 
 ' ^' C ^ Hill of Nazareth (p) to avoid thePerfidy of his 
 
 lVV2Ox'' \*' 
 
 Country Men : And again in the Temple, 
 
 xvhen the Jews were on the Point of floning 
 
 (fl^c. viii. him, as we read in St. John. (^) To this lanfwer, 
 
 v. 29. that they could not here be thus deceived, 
 
 as not miffing him on a fudden, and fo take it 
 
 intq 
 
Art. VI. Difc. I. 167 
 
 into their Heads, that he was Afcended up intg 
 Heaven ; for they faw him, their Eyes were in- 
 tent upon him, and their Sight traced him 
 through the Regions of the Air, dill gazing af- 
 ter him, even alter the Clouds had cut off their 
 Pro {peel. And that nothing might be wanting 
 to their Satisfaction and Confirmation of this 
 Truth, St. Luke allures us, that they received 
 Information of his being Afcended into Htaven, 
 
 O 
 
 from the Inhabitants of thofe Regions, wherein 
 
 Chrill was then received. (See the A els) c. i. v. 10 
 
 From hence it is certain, that thofe who were i:. 
 then prefent, had fatisfa&ory Proof of Chrift's ** ** 
 Afcenfion j and St. Luke, from whom we have 
 this Account, might very probably be of that 
 Number, as being one of thole feventy two 
 Difciples, whom Jefus himfelf had commiffioned; 
 (r] and mod likely one of thofe five hundred A/) Luc. 
 Brethren, to whom 'Jefus is faid to have appear- c. x. v. i. 
 ed at one Time, (f) after his Refunettion. (fji Cor. 
 Add to this, that he wrote under the Eye of c. xv. v.6 
 St. Paul, arid that his Writings were allowed, 
 if not infpected, by all the furviving Apoftles. 
 With regard to St. Mark, beficles the Probabi- 
 lity of his having been himfelf an Eye-Witnefs 
 of Chrid 's' Afcenfion, for the fame Reafons as 
 already urged in Favour of St. Luke, he wrote 
 pro fe ifed ly under the Direction of St. Peter, 
 who at lead was beyond all Difpute an Eye- 
 Witnefs of Chrift's Afcenfion, and who has 
 confirmed that Evangclifts Account, by his own 
 folemn Teftimony. (t) But we have an Evi- r t \ 4 p e t. 
 dence for the Truth of this Article, who well c.iii.v.sa 
 deferves our Attention, viz. St. Stephen; his 
 Eyes penetrated farther, than thofe of the 
 
 Apofllt's, 
 
168 7he CREED EXPLAINED. 
 
 Apoflles had done at the Time of the Afcenfion, 
 and fa w it in it's full Effect : The Doors of Hea- 
 ven were opened to him, and he Jaw the Glory 
 of God. and jcfus a&ually Jlanding on the right 
 f)\ac Hand of God. (u) Now certain it is, had not 
 v " v '55- ^* St e f' <en been thus really honoured, he never 
 would have pulled immediate Martyrdom 
 upon his Head, by fuch an ufelefs Affertion ; 
 the Laws againfl Blafphemy (in which Light that 
 Affertion was confidered) were too rigid in 
 themfelves, and too feverely executed, for a 
 Man to think of trifling in that Way ; nor on 
 the other Hand, could the Vifion be merely 
 imaginary, and the Effecl: of Delirium or Mad- 
 nefs; for fo fudden a Change from a Courfe of 
 fedafe, ftrong, and well digefted Arguments, to 
 Infatuation and Madnefs, cannot well be fup- 
 pofed ; fo that St. Stephen, mult undoubtedly be 
 allowed to be both a competent Judge, and a 
 credible Witnefs. Befides, if we farther add to 
 this, the exaft Accomplifhment of thofe Events, 
 which were profefledly to be the Confequence 
 of Chrift's Afcenfion, (particularly the Defcent 
 or EfFufion of the Holy Ghoft) which took 
 Place about ten Days after it, we can no longer 
 hefitate to believe the Truth of this great Arti- 
 cle, that Jefus Chrift did actually afcend into 
 Heaven. 
 
 We muft here obferve, that Chrift Afcended 
 up to Heaven, by a true and local Motion, and 
 not by Means of any foreign or outward Help, as 
 Elias did, or by the Miniftry of Angels,but by his 
 own proper Virtue, that is, by the fole Aft, 
 or Command of his Will : Nor was it his Divi- 
 nity, which took it's flight to Heaven, for that 
 
 being 
 
Art. VI. Difc. 1. 169 
 
 bring omniprefent, or filling all Places, could 
 not be fubjecl: to the Imperfection of local Mo- 
 tion, that needed not to Afcend into Heaven, 
 where it was always refident, nor could it quit 
 the Earth, as being ftill prefent in every Corner 
 of it. But it was his Humanity, that Part of him, 
 which was made up of a Body and a Soul ; that 
 very Body, with which the Difciples had feen 
 him cloathed after his Refurreclion. with which 
 they had eaten, drank, and converfed. For 
 though the Earth be the proper Centre of the 
 Body, and that which is palpable, naturally 
 preffes downwards anddefcends ; yet if we con- 
 fider, that the Body of Chrift, after his Refur- 
 reftion was endowed with all the Qualities of 
 a glorified Body, that is, with Agility, Subtility, 
 Clarity, and Impajjibilily, we may ealily believe, 
 that he raifed up his Bleffed Body from the 
 Ground, with the greateft Facility. 
 
 Far be it from us then to fuppofe, that when 
 Chrift Afcended into Heaven, his Body was 
 diflblved and difperfed among the Elements, 
 as fome ancient Hereticks, viz. Afelles, and his 
 Followers affirmed ; who taught, that the Body 
 Oijefiu was compofed only of condenfated 
 Air, which reverted upon his Afcenfion to its 
 primitive State and Form ; or that he left it in 
 the Sun, as Hermias, Manes, and other wild 
 Hereticks of old aliened: For if thefe Syftems 
 had been true, then we mould have wanted 
 that Proof of the Capacity of our Nature, for 
 being received into Heaven, which we are now 
 all taught to hope for, and glory in; then it would 
 not have been the Man Chrijl Jefus, but the Divi- 
 nity alone which Afcended ; nor would it have 
 
 Z been 
 
170 The CREED E X P L A I N E D. 
 
 been the Son of Man, but the invifible God, 
 who appeared to St. Stephen ; both of which 
 imply the moft glaring Abfurdities, for fo had 
 Invifibility become vifible, and that been moved, 
 which was incapable of Motion.* 
 
 Now, as the Term Heaven is capable of dif- 
 ferent Acceptations, for according to the Scrip- 
 ture there are three Heavens, viz. Airy, Starry, 
 and Empyreal ; fo it is here neceflfary to add, 
 that it was undoubtedly the higheft Heaven, or 
 what the Jews called the Heaven of Heavens, 
 into which Jefus Afcended ; nay St. Paul af- 
 fures us, that he Afcended above all the Hea- 
 
 cll E v h io ers ' M fo that he Afcended to the moil high 
 
 ' and fublime Place of the Heavens, above the 
 
 Courts of Angels, Powers, Chenwims, and Sera- 
 
 phims, as being now to be far exalted above 
 
 \x) John, them all, andta Afcend up -where he was before,(x} 
 
 c.vi.v.3b. to en j O y t he f ame place in his Humanity, which 
 
 * Befides thefe horrid Hereticks ; Tertullian tells us, 
 that there was another Set, who acknowledged the Af- 
 cenfion of our Saviour's Body into Heaven, but affirm- 
 ed that it remained there in a ftupid and unconcerned 
 manner, void of Senfc, and without Chrift, as a Scab- 
 ba r d is, when it is without a Sword ; Adfirmant carnem in 
 calis vacitam Senfus, ut vaginam exempts Chrijlo fcdtre. DC. 
 caine Chnji. P. 24. This Doftrine is direftly contrary 
 to the prefent Article of our Creed, which afl'ures us, 
 that our Saviour does not live in a rcgardlefs and unac- 
 tive manner in Heaven, but that fince his Afcenfion, he 
 is fat down at tht right Hand of his Father; from whom he 
 has received all Power and Authority, which he con- 
 flantly exercifes for his own and Father's Glory, and 
 the good of his Church, and the Government of the 
 whole World ; and will ftill continue fo to do, till the 
 general Day of Judgment, \vhenheJhallccmefrcmHeaven 
 to judge both t/u Quid and th'. Dead, 
 
 he 
 
Art. VI. Dfi. I. 171 
 
 he had ever done in his Divinity ; and to be in- 
 verted as God Man, with that Glory, which as 
 God he fhared with the Father, before the . 
 World was. (y) In a Word, whatfoever Hea- (y) John 
 ven is higher than all the reft, which are called Cf XVii > v * 
 Heavens ; whatfoever Sanctuary, is holier than 5 * 
 all, which are called Holies; whatfoever place is 
 of greateft Dignity, in thofe Courts above, 
 and will admit of being called the mod imme- 
 diate Refidence of the Almighty Father, thi- 
 ther did Jefus Afcend. 
 
 ** J 
 
 Thus I have endeavoured to explain to you 
 in part, this great Myftery of Chrift's Afcenfion. 
 If what J have already faid concerning this 
 great Truth, fhould feem to fome not to deferve 
 Belief, then there is nothing, that can poffible be 
 delerving of Belief in the Nature'of Things ; for 
 whatever Motives are required for believing, 
 are either thefe, or fomething, that falls mort 
 of them ; we Chriftians, have the Happinefs to 
 believe this great Myftery, andwhat is more, we 
 are taught, that this glorious End is defign'd for 
 us, this is our Faith, this our Hope : But then 
 in order to obtain this happy End, we mufl 
 tread the Steps of Jcfus Chrift, that is, we mull 
 follow, and imitate his Example. Now it was 
 by Sufferings, that our Saviour Chrift entered 
 into Glory, (z) what other Way can we pretend (*' Luc ' 
 to go ? The Difdple fays our Saviour, is not 
 above his Mafter.(a) On the contrary, it ought to (a)Mat.c, 
 be the Height of his Ambition to follow his x. v. 24. 
 Matter's Steps. Chri/lfujfercdfor us, fays St. . 
 Peter, leaving you an Example that you JJiould follow c> ii tV '. a 
 hisjleps,(b) He who pretends to remain in thrift, 
 
 Z 3 fays 
 
The C R E E D E X P L A I N E D. 
 
 fays St. John in his Epiflle, mit/l walk, as he walk- 
 ift. ed. (c) 
 
 John c.n. How difhonourable then is it, how me^n, how 
 pitiful and unreafonable, for any one to pre- 
 tend to be exempt from labouring and fuffer- 
 ing, while we fee Jcfm Chnjl our Redeemer and 
 King, fuffering and even bleeding before our 
 Eyes ? I cannot do Penance fays one ; I cannot 
 faft, I cannot bear fuch Affronts, as People put 
 upon me fays another ; I cannot endure the 
 leaft Sicknefs and Infirmity, I cannot under- 
 go any Mortification, 1 cannot fuffer any kind 
 of Contradiction fays a third. Alas ! Chriflians, 
 who are we, that for us poor miferable Sinners, 
 a new Way to Heaven muft be found out ? Who 
 are we, that muft needs walk upon Rofes and 
 Flowers, while Almighty God decreed no other 
 Way, but the Way of Thorns, for his own im- 
 maculate and only beloved Son ? God grant 
 us a better Spirit, and teach us to conform our- 
 felves to the Example of Jefus Chrifl : Let our 
 Concern be to lead cmr Lives conformable to 
 the Life of Chrtft. It is Sanctity of Life, that 
 muft bring us to the fame glorious End we have 
 feen in Him. Dye then to Sin, and endeavour to 
 live to God ; afpire to Heaven and let your 
 Converfation be there, and you will partake of 
 this great Myftery of our Saviour's Afcenfion, 
 that is, Adoption among the Sons of God, So- 
 ciety with Angels, and Inheritance with Jeju$ 
 phri/l in the Kingdom of Heaven. 
 
 ARTICLE 
 
( *73 ) 
 
 ** ^ **** 
 
 % ****:* *i**i* *t**i* 
 ** ** ** 
 
 ARTICLE, VI. 
 DISCOURSE. II. 
 
 He afcended into Heaven, and fits at 
 the right Hand of God, the Father 
 Almighty. 
 
 J war takni 'if) into Heaven, andfittcth on the right hand 
 qf Gad. Mark, c.xvi.v. 19. 
 
 HAVING proved in the laft Difcourfe, that 
 Chrift did really and truly afcendinto Hea- 
 ven by Virtue of his own proper Power, and not 
 by any other Help, and that not only in regard 
 to his Divfnity^for in as much, as he was God, he 
 was never abfent from Heaven, but with regard 
 to his Humanity, that is, as Man. I fhall there- 
 fore purfue the Subjetlof this Article before us, 
 and fo lay down the Reafons why Chrift as Man, 
 afcended into Heaven, in the Form and Manner TheDivif 
 as I have defcribed in the foregoing Difcourfe. 
 And fecondly, I will explain to you the Mjean- 
 jng of thefe Wprds, Hefittcth at the right Hand, 
 
, 74 The CREED EXPLAIN ED. 
 
 of God. Which two points {hall make up the 
 Subject of this Difcourfe. 
 
 To enter upon the Enquiry of the Ends, Mo- 
 ** * tives, and Reafons why Chrifl: afcended both 
 Body snd Soul into Heai-en, we mall find feve- 
 ral. The firft was in order to take Pofleflion 
 of the Seat of Blifs for himfelf and us. The 
 Glory of Heaven was due to him from the very 
 firft Moment of his Incarnation, but he deferred 
 the PoffefTion of it for the general Benefit of 
 Mankind, in order to corapleat the great work 
 of Man's Redemption : Having paid the Price 
 of our Ranfom with the Expence of his moft 
 precious Blood, and fo happily compleatcd 
 his Miniftry on Earth ; he then afcended borh 
 Body and Soul, to take Poffeflion of his King- 
 dom of Glory, It was necefiary, that he mould 
 ftill retain his Humanity (and not then to lay it 
 afide, as fome Hereticks of old pretended he did, 
 as having now no more ufe for it) and fo in 
 quality of God made Man to afcend into Hea- 
 ven, there to reap the promifed Rewards of his 
 Humiliation : For as in the Form of Man, he 
 had gone through all the various Scenes of his 
 Humiliation, fo that Form, was to reap the Re- 
 ward of it. Being made fays St. Paul, in the 
 likenefior form of man, he humbled hivnfdf, becom- 
 ing obedient unto Death ; even the Death of the 
 Crofs. Wherefore (in form or likenefs of Man) 
 he was now to be highly exalted,(d) and to be fet 
 (} Phil. at Gods right Hand in the heavenly place <>. far above 
 c. ii. v.j. all Principality, and Power, and Virtue, and Domi- 
 & e nion, and every Name that is named, not only in this 
 .. E , World, but in that which is to come, to have all 
 c . i. y^oo. things under his Fcet 3 (e) and to expect that his Ene- 
 
Art. VI. Difc. II. 175 
 
 rnics be made his Foot/tool, (f) and as holy David lays, (f) 
 
 to be Jilted with joy in beholding the Countenance or c ' x ' v ' *3' 
 
 prefence of God, and thofe endlefs Delights, which 
 
 are on hii> right Hand, (g) (g)W xv 
 
 Thefe Honours and Rewards were not in re-v.n. 
 ferve for the eternal Word, who had ever enjoyed 
 them from all Eternity, without a moment's 
 Interruption ; but they were in referve and 
 due to a fufftring and qfflitfed Character, which 
 cannot be underftood of the eternal and impaf- 
 fible Divinity, but of him, who was Man as wdl as 
 Gcd. 
 
 Again, Chrifl was anointed to the 7YgYZ/ Office, 
 as well as to the facerdotal and prophetical, fo that 
 thefe Honours were due to him as a King : He 
 had hitherto appeared but little in that Cha- 
 ra&er, and enjoyed but few of the Privileges of 
 Royalty : But as his Kingdom -was not of this 
 World, as he himfflf allures us, [h] fo neither .,,-T , 
 was his Throne in it. He muft therefore afcend c.xviii.v. 
 up into thofe Regions, which are the Seat of his 36. 
 Imperial Throne. 
 
 Now as for us, we could have no other Claim 
 to this celeftial Inheritance, than what the 
 pure Bounty of God, was pleafed to entitle us 
 to; and even this, we forfeited, by the Difobe- 
 dience of our fir ft Parents. But Chrift who was 
 by Nature, the only Son of God the Father, 
 jecovered our Claim, by fubftituting another 
 Title, fo that what we could not demand in 
 Confequenre of our Creation, or in Virtue of 
 the divine Prcmifes, we may now confidently 
 afk, in the Tide of our Redemption, and through 
 the Merits of our Blefled Saviour. For we are _ 
 bought, fijys St. Paul, with a great Price, (i) Cfrvi.y-" 
 
 rather, 20 . 
 
i;6 TheCREEDEXPLAlNED. 
 
 rather, the Kingdom of Heaven is purchafed 
 
 for us, with an exceflive Price, no lefs than the 
 
 B'ood of -'efus Chrijt. And now he takes Pof- 
 
 leflion of the Purchafe, for Himfelf and us; 
 
 and by placing our human Nature, at the right- 
 
 Hand of his Father, he. has prepared for us, fays 
 
 (i) Eoh. St. Paul, a Seat in his heavenly Kingdom, (k} For 
 
 c. 11. v, 6. where the Glory of the Head is gone before, 
 
 there is Hope, for the reft of the Members to 
 
 follow after; whence the fame Apoftle teaches, 
 
 .,., that we arefaved by Faith, through the Grace of God, 
 
 v. 8. " an & not ofourfelves, for it is the Gift of God. (I) It 
 
 is he who made us what we are, and whereas, 
 
 we were fallen from our primitive Innocence ; 
 
 and from the Dignity, in which we were fir ft 
 
 created; He moulded us as it were a new, 
 
 in efus C'hrift., reftoring us through his Merits, 
 
 to our ancient Dignity, and original Juftice ; 
 
 fo that now we are no longer Jlrangers, andforeign- 
 
 ers, fays St. Paul, but fellow- citizens, with the 
 
 (m) Gal. S lints, and the Dome/licks of God. (m] Being made, 
 
 c.ii.v.ig. fays t h e fame Apoftle, Co-heir^, and Co-partners, 
 
 ( IE H-f f hi* Pro 1 fa in Chrijl Jcfus. (n) In whom, we 
 
 c. iii! ,v.V. have already taken Poffeffion of that celeftial 
 
 Inheritance. 
 
 Secondly, he afcended into Heaven, that he 
 might appear in our Caufe before God, that is, 
 to promote our Intereft in what regards our 
 Salvation. Whence St. John exhorting the 
 Faithful, to be careful to avoid Sin, bids them 
 not to defpair tho'they have offended fogood ;i 
 God ; becaufe lays he, we have Jefus Chnft our 
 Advocate with the Father; and he. is a Propitiation 
 (0} i]ohnf(?'ourSins. (0) St. Pc'iil Hkev ile teilifiesthat ''ffus 
 c. ii. v. i. Chrtfl is now at the n^ht Hand of God, making In- 
 ter cejfion 
 
Art. VI. Difc. II. 177 
 
 tercejjionforus. (p) as being a high Priefl for ever, (q}(fi Rn 
 And as the [ewifh High Prieft did once a y^ar c 
 enter into the inner Tabernacle, to do that Of-^'fieb. 
 fice for the People in the more immediate Pre- c.vi.v. . 
 fence of God ; fo was it neceffary,that j'efus Chrift, 
 our High Prieft, who had already Sacrificed him- 
 felf once upon the Crofs for us, mould enter in- 
 to Heaven, (of which that Tabernacle was the 
 great type) there to intercede in our behalf. Let 
 us then approach with Confidence to the Throne of 
 Grace, that we may obtain Mercy and find Grace in 
 Time of need, (r) Not doubting, but that Chnjl who (r) Hebt 
 as Man, is always living to make Inter ceffion for us, c ' 1V ' V * 
 (f) by representing his Death and Paffion to his / Heb. 
 eternal Father. How powerful therefore mufl c. vii. v, 
 his Mediation be, when he pleads in our behalf. a 5- 
 
 Thirdly, Chnjl afcended into Heaven, to 
 draw our Hearts thither s/'er him, and to (hew 
 us, that his Kingdom, is not of this World. 
 If therefore we defire to reign with him, we 
 muft contemn the 'Riches, Pleafures, and En- 
 joyments of this Life. For whcfoe-ver, fays St. 
 James, will be a Friend of this World, becomes an 
 Enemy of God. [t] And by feeking to reign in the (OJ am c 
 Enjoyment of temporal Wealth, forfeits that 1V - v< 12< 
 Kingdom, which is the Inheritance of the juft. 
 Whence St. Peter exhorts us to look upon pur 
 felves here, as PaJJengers or Pilgrims, (u] who (w)Pet. c; 
 have no fettled Habitation, and confequently,no V1U 10 ' 
 Inducements to attach their Affeclions to the 
 Earth: But are tending daily towards their de- 
 fited Country, and can expecl; no continued 
 Reft, tilLthey happily arrive at. their journey's 
 End, that is, to the Place of Blifs, Chrift has 
 prepared for them, in his everlafting Kingdom ; 
 A a but 
 
i 7 & The C R D EXPLAINED. 
 
 but we can never hope to come to the Pofleffion, 
 of this Seat of Blifs any other way, than by rai- 
 ling our Hearts above the Earth, and defiring 
 to be united to God. How miferable then are 
 all thofe, who have their Hearts linked to the 
 Earth, with fo many Chains, that they can no 
 foonerlift them up towards Heaven, but they are 
 prefently draw ft back, as if they were going out 
 of their way ? How can they expecl: a Place 
 above, when all that is within them prcifes them 
 down to the Earth, and they cannot truly fay 
 with St. Paul, that they dejire to be dijjblved and 
 (w) Phil, to be with Chri/l. (w) Wholoever therefore feri- 
 cii.v. 23. oufly thinks of afcending with Chri/l to Heaven, 
 muft every day learn to afcend. If the Love of 
 Riches fattens their Hearts to the Earth, they 
 rnuft work them by degrees, into that indiffe- 
 rency, as to difengage them from that Clog. 
 If Pride or Ambition keeps down their Souls, 
 . they muft look into the Emptinefs of all they 
 admire, and learn with Contempt, to fet their 
 Feet upon all that, to which now they are Slaves. 
 If the Follies of Idlenefs, Company, and Di- 
 verfions, confine their Happinefs to the Earth, 
 they muft fet the Concern of their eternal State 
 againft them, and thus get above the Power of 
 thefe Charms. If Sloth ties their Feet, or 
 Coldnefs puts a damp on their Spirits, they 
 muft give a feafonable look into Hell, and let 
 the Thoughts of that Fire loofe their Bonds. If 
 worldly Solicitude, or Trouble opprefles their 
 Minds, they muft ftudy the Gofpel, and by 
 learning to under value what now feems fo 
 weighty, gain new Liberty to their Souls. If 
 all would in this manner look into themfelves, 
 
 and 
 
Art. VI. Difc.II. 
 
 and obferve what Part of the Earth it is that lies 
 upon them, what Paffion it is that makes their 
 Hearts captive to this World ; and then ufe 
 fincere Endeavours for recovering their Free- 
 dom, there would be thus laid a Foundation of 
 a well grounded Hope, that one Day they mall 
 be raifed above the Earth, and admitted to the 
 Participation of that Eternal Glory which 
 Chrijl now enjoys : A Happinefs by which 
 they mail be made part of that Kingdom, where 
 God only reigns, and which is not to be ob- 
 tained, but by thofe, who here labour to bring 
 themfelves into Subjection to God, and begin 
 that Kingdom here, which they defire to be, 
 confummated in Heaven. 
 
 All fuch Chriftians, who follow not this Me- 
 thod, can have no Concern in Chrift's Afcen- 
 fion, nor can they have any Reafon. to hope 
 for the Fruits and Benefits thereof: For ftnce 
 a State of Sin, without juft Defires and Endear 
 vours for amendment, is a State refemblinor 
 
 Cl 
 
 that of Devils, it cannot be a. Preparation for 
 Heaven, but for Hell ; what then have fuch 
 Sinners to do with the Afcenfion of our Lord ? 
 And as for thofe, who tho' not in the depth of 
 Sin, yet live carelefs of Eternity, having their 
 Hearts crampt with Sloth, or bent on every 
 Thing but God, how little a part have they 
 in the Afcenfion of Chrift ? If felf Love and 
 Eafe have the Promifes of Blifs, then indeed 
 thefe may join in their Hopes ; but fych Promi- 
 fes, are not recorded in the Gofpel. Therefore on. 
 ly thofecan have anyjuft Hopes, who accompany 
 Chrift in his Afcenfion, by raifmg their Hearts 
 arjd. defires after him, and think themfelves un^ 
 A a 3 happy 
 
i8o The CREED EXPLAINED. 
 
 happy in their Pilgrimage, upon account of the 
 many Hazards and Hindrances in their way to 
 hi n, andfo by earned, anduntired Endeavours 
 ftrive to remove them ; fuch Perfons as thefe 
 give evident Proof, that their Diftance from 
 Chrift, is no ways voluntary : In whomfoever 
 then we find thefe Defires and Endeavours, we 
 may truly fay, that fuch Chriflians are afcend- 
 ing daily towards Heaven. 
 
 Laflly, we might add fome other Reafons, 
 \vhy Chrift cifcended up to Heaven -, as firft, in 
 order to fend down the Holy Ghojl ; 'TLs what 
 he himfelf declared to his Difciples when he 
 (x] John faid to them,(x)^ is expedient, for you that I go : for 
 c. xvi. v. if j go not, the Paraclete will not come to you : But if 
 7* I go, Iwillfend him to you. Secondly, to intro- 
 
 duce the Souls of the juit, whom he had freed 
 from their Confinement, in Limbo, into the 
 Kingdom of his Father. Hence St. Paul fays, 
 that Chrift afcending on high he led Captivity cap- 
 (y) Eph. fa ve . (y) that is to fay, he took along with him 
 c. iv. v.8. j-jjofg captive Souls, which had been fo long de- 
 tained in the dark Recefles of the Earth. 
 Thirdly, to rejoice the Angels, and bleffed Spi- 
 rits, with the delightful Prolpeft of his glorified 
 Humanity. 
 
 To proceed now to the fecond Part of this 
 * "* Article, viz. Chrift's being feated at the right 
 Hand of God the Father, that is to fay, in the 
 higheft Place of Heaven, above all created Be- 
 ings, which is the true meaning of this figura- 
 tive Expreflion. He fits at the right Hand of God 
 ike Father Almighty ; we muft not imagine or 
 conceive, that God has any human Shape, or 
 that he is circumfcribed by any certain, or de- 
 terminate 
 
Art. VI. Difc. II. 181 
 
 terminate Form of an organized Body, conlift- 
 ing of Arms, Hands, Feet, and the reft, as 
 was ridiculoufly aiferted by a Se6l of Hcreticks 
 in the fourth Century called AnthropMnorphites, 
 or Audiani, from Audceus their Founder ; who by 
 an abfurd Conception ofthofe words, in the 
 firft Chapter of Genefis. v; 26. Let us make 
 Man to our Image and Likenefs, imagined, that 
 God had a human Form, and was compofed of 
 Limbs and Members, as Theodoret relates in 
 his Ecclefiaflical Hiflory. (z) There is fcarcefzjL. iy, 
 any thing, againft which we are more folemnly c. 10. 
 cautioned, than fuch an abfurd Opinion, both 
 in the Old and New Teftamenf-. Mofes bids 
 us take heed and be careful (for you faw not any 
 Similitude in the Day that the Lord {poke to you m 
 Horeb from the midft of the Fire) left perhaps being 
 deceived, you might make you a graven Similitude, 
 or Image of Male or female, the likenefs of any 
 Reafts, that are on the Earth, or of any Birds, or 
 Fowls, thatjlieth in the Air, and the likenefs of 
 any thing that moveth on the Earth, or of any Fijh 
 that abide in the Waters, (a} To whom then will ^)Deut, 
 you liken God ? Or what likenefs will you c- iv. v. 
 compare unto him ? Be fure take care you 15- & c - 
 don't fall under the fame Reproach with thofe, 
 of whom St. Paul fays, that they changed the 
 Glory of the incorruptible God, into a likenefs of 
 the Image of a corruptible Man. (b) For he being a,,., _ 
 pure Spirit, without any Body at all, it would ^./j v * 
 be abfurd in the higheft Degree to imagine him 
 to be like a human Body, nothing ought to be 
 farther from our Thoughts : His likenefs then 
 confifts in the Soul of Man, which is like unto 
 God. We are indeed frequently, even in the 
 
 Holy 
 
JL89 The CREED EXPLAINED, 
 
 Holy Scriptures, told of Gods Hand, Arm, Eye, 
 Mouth, &c. as when it tells us, that God wrought 
 the Deliverance of Ifrael with his Arm : He 
 both fun it with his Eye: With his Mouth hath 
 he fpoken it; with various Expreffions of the 
 e. xv. v like Nature. See Exodus. But thefe PafTa- 
 46, &c, g eSj are not t; O k e underllood in the naked and 
 literal Senfe : For there are many Things figu- 
 ratively expreffed in the Scriptures, in Compli- 
 ance with the Cuftoms, Capacities, and Con- 
 ceptions of thofe, for whofe ufe they were in-r 
 tended. 
 
 As to the Expreflionof Sitting at God's Right 
 Hand, we muft not Imagine from hence, that 
 Chrift is always in a fitting pofture ; but that 
 by this Metaphor, is fignified that Eafe, Ho- 
 nour, and Stability of the State of fupremc 
 Glory, and fovereign Power, Chrift is placed 
 in ; and as it is a ufual Cuftom among us; to 
 give the right Hand to a Perfon, who is equal 
 to us, fo Jefus Chri/l, being equally God with 
 the Father ', is faid to fit at the right Hand of God 
 the Father : And that as Man, he excells all 
 created Beings, and enjoys the higheft Honours 
 next to the God-head ; I fay, next to the 
 God-head, for notwithftanding the Unity and 
 Equality of the Divine Nature, Chrift as Man, 
 inferior to the Father ; 'tis what he himfelf ac- 
 (c)Jahn knowledcred. (c) But as I faid before, in Refpeft 
 
 O \ / I 
 
 . xiy. v. to j^. s Divinity, he is one and the very felf fame 
 equal God with the Father, and the Holy 
 Ghoft.fothat we muft here confider Jejus Chrift, 
 as both God and Man. 
 
 It is now Time, that I fhould come toinquire 
 Wherein thofe Honours are to confift, and whai, 
 
Art. VI. Dife. II. 183 
 
 are the particular Privileges ofjefus Chrift thus 
 confidered. 
 
 By this Exaltation then, Chrijl is in the firft 
 Place, even in his Humanity, elevated to a Supe- 
 riority over the whole Circle of created Beings : 
 He has the Superintendency, and Adminiftra- 
 tion of Heaven and Earth, of Men and Angels, 
 of Spirituals, and Temporals. In a Word, he 
 is put in full Poffeflion, of the laft and higheft 
 Office, to which he was originally anointed, 
 namely the Regal, and from thenceforth be- 
 came a King for ever, of whofe Kingdom, either 
 with Refpeci to Extenfion, or Duration, there 
 Jkall be no End. (d) O Chriftians what Honour, (^)Luc. 
 what Happinefs for us, to know and to be af- c>KV '33 
 fured, that one of the fame Nature with us, has 
 the Keys of Life and Death, of Heaven and 
 Hell, that He governs all, and does whatfoever 
 he pleafes. 
 
 The firft Privilege of. this Royalty, was to a- 
 venge himfelf of his more immediate Enemies. 
 This Chrift executed in the moft remarkable 
 Manner, by defolating the whole Land, which 
 had been the Scene of his Sufferings, and by 
 deftroyingalmoft the entire People of the Jews. 
 
 Another Branch of his Regality, which 
 Chrift was then in PolfefTion of, was the Sole 
 Government of his Church, in which he pro- 
 tects, rewards, and punifhes, with an abfo- 
 lute and unlimited Power; He directs it through 
 its feveral Stations and Degrees, and ordains 
 the feveral Means, which are to perfect it. 
 
 Yet thefe are but faint Glimmerings of Ma- 
 jefty, if compared with thofe brighter and more 
 glorious Difplays, which he will at the laft and 
 
 Terrible 
 
184 The CREED EXPLAINED. 
 
 Terrible Day of Judgement, exert in the Face of 
 Mm and Angels, and which the whole Circuit 
 of Creation fhall beWitnefsto. As yetthere fub- 
 fift many great Enemies, which eclifpe the Luf- 
 tre of this Kingdom ; for now Sin and Death, 
 fiand up to make his triumph incompleat, but 
 i thefe at lafl muft fall before him, and Death it- 
 felfy7z<?// be fwallou'ed up in Vittory, (e] Then fhall 
 ^' 1 V J it appear in all it's Dignity ; then (hall there 
 S 4. * be no Diftin&ions of Nations and People ; but 
 all the E.:rth fhall be united under him it's na- 
 tural Lord ; then fhall Strife and Enmity be 
 forgotten ; Nation Jhall net rife againft Nation, 
 ffjlfa. c. neitherjhall they be exccrdfed any more to battle, (f) 
 u. v. 4. gut now alas! his faithful Servants and Sub- 
 je6ls, are expofed to various Dangers, to innu- 
 merable Oppreffions, and Perfecutions, and 
 it is often Crime fufficient, to appear to be his 
 Servants : But hereafter there (hall be no fuch 
 thing ; not an Enemy, either external, or in- 
 ternal, fhall dare to difturb the ferene Tranf- 
 ports of that happy Reign ; for he Jhall "wipe 
 away all Tears from their Eyes ; and Death Jhall be 
 no more, nor Mowning, nor Crying, nor Jhall there 
 feMpoc. be any more Pain or Sorrow, (g) Such are the Pri- 
 C.XXKV.I. veleges annex'd to that Throne, which is fitu- 
 ated at the right Hand of God. 
 
 I fhall now clofe this Article, with a fhort 
 Review, of what Confiderations I have offered 
 upon it : From whence it appears, that He 
 who truly affents to this Article, mufl believe 
 that Jefus Chrift did after his Refurre6iion from 
 the Dead, (with the fame Body in which he ap- 
 peared to his Difciples,) convey himfelf, by 
 his own effective Power, and by a true local 
 
 Motion 
 
Art. VI; Difcs II. 185 
 
 Motion from the Earth, up into the higheft 
 Heavens; and did there take Pofleffion, of all 
 the Grandeurs of God, that are agreeable to 
 his Merits, and the quality of the Son of God, 
 made Man, and enter upon that Kingdom, 
 whofe comprehenfive and lading Authority, 
 fhall endure throughout all Ages, and at the 
 lad Day. take in the whole Circuit of Creation. 
 
 To conclude, from hence you cannot but j 
 
 Ice, that the Afcehfion of 'jcfus Chrift ought to 
 be a fubjecl; of great Joy and Confolation to us; 
 becaufe it is a mod certain Pledge, and an affur- 
 ed Hope, that we fhall follow him ; for he faid 
 to his Difciples, I go to prepare a place for you. (h) .(^}Johnc, 
 But then to follow Chrift, and reign with him Xlv ' v * 2> 
 in his Kingdom of Glory, we mud neceifarily . 
 imitate him ; this is what both St. Peter, and Ep.St.Pet. 
 St. John declare to us. And Chrift himfelf c. ii.v. 21 
 lays, if any one abide not in me he fhall be ca/l &theiEp. 
 forth as a branch, and JJiall -wither, and they fhall St " J oh r n % 
 gather him up, and ca/l him into the Fire, (i) /^T h n . 
 Therefore to be faved and not to be cad into c.xv.v.6. 
 the Fire, it is neceffdry to abide in Chrift, that 
 is, we mud walk as he walked, live as he lived, 
 imitate the Virtues \vhicb hs prattiicd, each 
 one according to his Condition and Capacity. 
 
 Let us then refolve from this Moment, to 
 follow Chrift ; the Labour in the practice of 
 Virtue, is but little, and the Joy of it will be 
 infinitely great ; the Pleafure of this World 
 which draws us from it, is but ihort, and the 
 Pains that attend that Pleafure, will be ever- 
 lading; this prefent Life is fbort. and the fu- 
 ture is eternal; and of this ftiort Lire depends 
 an Eternily of Happinds. 
 
 B b ARTICLE, 
 
ARTICLE, VII. 
 
 DISCOURSE, I. 
 
 From thence He fhall come to Judge 
 the Quick, and the Dead. 
 
 He. commanded us to preach to the People, and to teflify that it 
 is he zsho was appointed by God to be, j-udgc of the. living and 
 Dead. Aft. c. x. v. 42. 
 
 OUR Bleffed Redeemer, Dear Chriftians, 
 has many great and honourable Titles* 
 He is our Saviour, he is our Advocate, and our 
 Judge.. In the former Articles, the Apoftles 
 have delivered his two firft Titles ; and in this 
 they propofe him as our Judge : We are there- 
 fore from this Article of our Creed, to believe 
 that Jefus Chrifl -will come again from Heaven, 
 to Judge the Quick and the Dead, that is to fay , 
 all Mankind, that ever inhabited the Earth 
 from the beginning of the World, to the End 
 thereof 
 
 But 
 
Art. VII. Life. I. 187 
 
 But before we proceed any farther, you mud 
 obferve, that there are two judgments, viz. a 
 private or particular Judgment, and a General 
 Judgment. Let us now fir ft examine and fee 
 what Grounds v/e have to believe, that there 
 will be two Judgments, for by proving thefe 
 great Truths, we may the better proceed to their 
 attendant Circumftances. 
 
 That there is a private or particular Judg- T 
 ment, exercifed upon every Soul immediately 
 after her departure out of the Body, is what 
 St. Paul feems to fpeakof where he fays, that 
 it is appointed for every Man once to die, and after 
 this follows Judgment. (ii) and this again is proved 
 from the Example of Lazarus, and the Richy^ v e o? C ' 
 Glutton, mentioned in St. Luke, (/) where , we (/) Luck. 
 read, that one was Sentenced to everlafling Re- c. xvi. v, 
 pofe, and the other to Eternal Torments, irn- 22t 
 mediately upon their Separation from this 
 World ; From hence we gather, that no fooner 
 is the Soul departed out of the Body, but a 
 dreadful Judgment or Trial will follow, where 
 all the Good and Evil the Sinner has ever done 
 in this Life, mufl be weighed in the Balance of 
 the Sanctuary of the divine Juftice : And an ir- 
 revocable Sentence will pafs upon him, according 
 to his Works, for an Eternity of incomprehenfi- 
 ble Happineis, or of incornprehenfible Miiery. 
 
 But notwithstanding this, there is a Day ap- 
 pointed by the Almighty for a General Judg- 
 ment, which fhall be publick, manifeft, and 
 univerfal, wherein the Dead fhall all rife from 
 thejr Graves, and fhall be fummoned to ap- 
 pear before the Tribunal of Chrift. For we mujl 
 all be manifejled, fays St. Paul, before the Judg- 
 J3 b 2 ment 
 
188 The CREED EXPLAINED. 
 
 Judgment feat of Chrjjl, that every one may receive 
 the proper things of the Body, according as he hath 
 (m) aCor. done, whether it be good cr Evil, (w) Befides, Al- 
 .c.v.v.io. mighfy God, would for many Rea Tons, ordain 
 one folemn Day for the general Judgment of 
 all : Firjl, for the greater Honour of Chrift our 
 Judge, that as he was publickly in the fight of 
 the World, condemned by the Wicked ; fo he 
 might publickly, and in the fight of the whole 
 World, fhew his Power and Innocence, and 
 condemn them. Secondly, for the greater Ho- 
 nour of the Juft. Thirdly, for the greater Con- 
 fufion of the Devils, an ! damned Souls. And 
 Jaftly. that the Body and Soul, which have ac- 
 companied together in this Life, and bot'i of 
 them concurred jointly in their Works, may 
 meet and be united again, and remain together 
 in Pleafure, or Pain, for all Eternity. 
 
 Now Jefus Chrift will perform this Office of 
 Judge, as he is Man : For as Kings delegate 
 their Authority, to thofe whom they make 
 Judges to judge, and give Sentence in the 
 Name and Perfon of the King ; fo would God 
 honour the Humanity of Chrift, giving him 
 Authority as Judge in his Place according to 
 St. John, He hath given him Power to do "judgment, 
 (rz)John. lecaufe he is the Son of Man.(-nj Chrift himfclf 
 c.v.v.s;. often, and exprefsly declared, that the Father, 
 would not execute that Office himfelf, but had 
 (o) John, committed all Judgment to the Son, (o) and that 
 c. v.v.22. hereafter they Jhould fee him come in Glory, and all 
 the Angels with him, when all Mankind fhall be 
 f/j Mat. f ummone( j before him, and then he Jhatt render 
 37. 'to every Man according to his Works, (p) 
 
Art. VII. Dtfc. I. 189 
 
 The Lift thing this Article points at, is, who 
 be the Objeds of this Judgment ? The 
 Perfons' who are to be Judged, we are told, 
 fhall be the Quick and Ike' 'Dead; this Phrafe 
 comprehends the whole Race of Adam ; the 
 Quick, thoie who fhall happen to be alive, when 
 it ftiall pleafe God to put an End to the 
 World; and the. Dead, all thofe who fhall have 
 died from the Foundation of it, to ttat Time. 
 This Interpretatio'n is followed by St. Auguflin 
 and others. Tom. 3. Enchir. ad Laurent, c. liii. 
 p. 225. It may be alfo underftood of the State 
 of the Good and the Wicked ; the Good or Juft, 
 who live fpiritually, by the Life of Grace :; and 
 the Wicked, who are Dead in Sin. 
 
 What therefore I farther intend in this Dif- 
 courfe, is, to explain to you the particular 
 Judgment, we mud a,'l undergo after Death ,- 
 and the Nature of that. Judgment. 
 
 The Soul is no fooner fet at Liberty from p. n. 
 her Prifon of the Body, but me is immediate- 
 ly prefented before Almighty God, and a pre- 
 cife Inquiry is made, into her whole Life, from 
 the firft ufe of Reaion to the laft Gafp. No 
 Friend to affift her. with Advice, no Advocate 
 to plead her Caufe ; but left to herfelf, fhe is 
 to abide a rigorous Trial ; wherein, as no- 
 thing can hurt her but the Evils me has com- 
 mitted, fo fhe muft expect no Comfort, but 
 tvhat the Teftimony of a good Confcience af- 
 fords. 
 
 Inquiry will then be made, how we have 
 employed the-feveral Talents intruded to our 
 Care; arfitwill be expe&ed, that the Advan- 
 tage gained, be equal to the Number and Qua- 
 lity 
 
i 9 o The CREED EXPLAINS D. 
 
 lity of what has been put into our Hands. If 
 ten Talents were intrufted to our Care, we 
 muft make it appear, that we have gained other 
 ten; if five, other five, and fo in proportion. 
 Jf it mould be proved againfl us, that initead of 
 making a right ufe of what was received, we 
 have been idle, and cqntented ourlelves with 
 hiding our Talents ; much more if it be made 
 appear, that we have prodigally fcjuandered 
 them a way, in compliance with our evil Incli- 
 nations ; we fhall certainly fall under the Sen- 
 tence of the wicked Servant mentioned in the 
 Gofpel, cajl out the unprofitable Servant, into ex- 
 terior darknefs, where there Jliall be weeping and 
 fo)Mat. gnaffung of teeth (q\ 
 
 c. xxv. v. But let us conhder what thefe Talents are, 
 3' In the firft place, we were created and font in- 
 
 to this World for no other End, but to ferve 
 God, and Work out our Salvation and for 
 this Reafon, the feveral Faculties and Qualifi- 
 cations qf Soul and Body, were beftowed upon 
 us, only as conducive and applicable to thi-.t pur- 
 pofe. Hence we may be affured, that a ftiicl: 
 Account will be exaclcd, concerning the man- 
 ner in which they have ben employed. In- 
 quiry will be made, whether our Will, Memo- 
 ry, and Under/landing, have been fo directed, 
 as to be fubfcrvient to the great End, for 
 which they were defigned. Has that noble Pre- 
 rogative, the Undeijlanding, by which we are 
 railed to an infinite Dittance above our fellow 
 Animals, has the Underftanding I fay, refer v- 
 ed it's Sovereignty free from the Delufions of 
 the Fle/h. the World, and the Demi ? Has our 
 Memory, faithfully recorded the immenfe Obli- 
 
 ligations 
 
Art. VII. Difc. I. 191 
 
 gations due to Almighty God, and been ever- 
 mindful of his all- feeing Pretence, even in the 
 moft hidden Corners of the Earth ? Has our 
 Will, always executed the Dictates of Rcafon 
 inlightened by Religion, and not obftinately 
 turned, to what our cool, and deliberate 
 Thoughts, have fo juftly condemned ? It will 
 likewite be demanded, what ufe we have made 
 of our . Time, Health, and Subjlance, and what- 
 ever Talents or Means, the Divine Goodnels, 
 has favoured us with in our feveral Stations, 
 throughout the Courfe of our mortal Life. 
 
 O 
 
 Our Time, that precious, but much neglected 
 Treafure, whole fmalleft Portion, rightly em- 
 ployed, is capable of purchafing eternal Hap- 
 pinefs, how have we employed it ? Shall we 
 be able to make it appear on our Examination, 
 that in proportion, to the duration of our 
 Lives, we have let a part a due fhare for our 
 Advancement in the. Way of Virtue, and not 
 fu fife red worldly Affairs, or criminal Exceffes, 
 to ingrofs that, which the Almighty Giver, d<S 
 figned as a means of gaining Heaven ? As to 
 our Health., can we truly fay, that we have ne- 
 ver wafted it by a Conduct, which not only 
 as Chriftians, but even as Rational creatures, 
 we ought to have abhorred ? Our Subjtancc, 
 only lent us by Providence, have we foolimly 
 fquandered it away, or wickedly hoarded it 
 up, without reflecting, that even a Cup of 
 cold Water, given with a right Intention, 
 fhall not lofe it's Reward ? Without confider- 
 ing, that at the lafl Day, the Reprobates will 
 be reproached, with having refuted Meat to 
 the Hungry, and Clothes to the Naked. 
 
 We 
 
jgss 7hc CRIED EXPLAINED. 
 
 We fhall be likewife examined, concerning 
 our Compliance, with the mutual Duties we 
 feverally owe, to each other. Married Pcrfons 
 will be examined, whether they have obferved 
 their Matrimonial Vows, how far they have 
 made good their Promifes, of loving, and 
 cherifhing each other in all the Difficulties ufu- 
 ally attending that State of Life. Parents mull 
 give an Account, what care they have taken in 
 the Education of their Children ; in procur- 
 ing them fuch Inftrutlions, as were ablolutely 
 neceifary for training their minds to Piety, and 
 Devotion in their tender Years ; How diligently 
 tfcey have watched over their Behaviour, and 
 prevented the growth of Vice in their Souls; 
 and above all, whether they have edified them 
 by good Example, or brought them acquainted 
 with Sin by a contrary Conducl. Majlers and 
 Miftrcjjcs will be examined, in what manner 
 they have behaved towards their Servants, 
 whether they have ufed them with Tendernefs 
 and Companion, being made according to the 
 fame Image and Likenefs of God, anddefigned 
 by him, for the fame Eternal Happinefs with 
 themfelves ; whether they have fet an edifying 
 Example before their Eyes, and allowed them 
 fufficient Time and proper Opportunities, to 
 look after the Concerns of their Souls, which 
 cofl the Redeemer of the World, the fame im- 
 menfe Price, as thofe of their Matters and Mif- 
 trelfes. Servants will be called to a ftri& Ac- 
 count, concerning their Obedience and Fideli- 
 ty to their Mailers or Miflrcffcs j whether 
 they have been equally careful of every thing, 
 committed to their Charge, as they would have 
 
 been 
 
Art. VII. Difc. I. 193 
 
 been in their own Concerns, neither wafting 
 them themfelves, nor fuffering them to be 
 fquandered by others. Tradesmen, or Perfrms 
 engaged in Bufinefs, will be examined whether 
 they have ufed any unlawful means, to encreafe 
 their Gain ; whether they have been contented 
 with a fair and honeft Profit, dealing with 
 others as they are willing to be dealt with them- 
 felves, without having Recourfe to any Contri- 
 vances for impofing on the Judgment of thofe, 
 with whom they are concerned. The Mini- 
 Jlers of Chrift's Church will be ftriclly exa- 
 mined, whether they have given good and edi- 
 fying Example to the Laity, and according to 
 the very belt of their Abilities informed their 
 Flock, of their feveral Duties to God, and their 
 Neighbour ; whether they have endeavoured 
 to print in their Minds the great, and terrible 
 Truths of the Gofpel, without foftening in the 
 leaft, the Severity of God's juft Judgment on 
 thofe, who rebel againft him. And the Flock on 
 the other Hand, muft give an Account w':at 
 Profit, and Advantage they have made of the 
 feveral Inftrutions, they have from time to 
 time received. Thefe are, among many others, 
 part of the Inquires, to which we muft anfwer 
 at our particular Judgment. 
 
 On the Tribunal will be feated an Almighty 
 Judge, whofe Knowledge nothing can efcape, 
 whofe Eye pierces the darkeft Recelfes of the 
 Soul, and views in a clear Light the moft fiient 
 Motions of the Heart. There he will clearly 
 read all that ever paft in Man, even the mofl 
 fecret Thoughts, tho' now buried in deep Obli- 
 vion. Not a word, which has fallen from our 
 C c Lips, 
 
The C R E E D E X P L A / N E D. 
 
 Lips, fince \ve arrived at the ufe of Reafon ; 
 not an individual Action of our Lives, nor the 
 leaft Omiflion of the Duties we are obliged to 
 perform, but muft be weighed in the Scales of' 
 the divine Juftice : Thofe Scales which will be 
 held in the unerring Hand of God, will admit of 
 no falfe Weights to favour the poor Delin- 
 quent ; no planfible Excufes to palliate what is 
 bad in itfelf; but will aflign to every thing it's 
 proper Quality, and the due Reward it juflly 
 deferves. Even our beft Aftions, all the Good 
 we have ever done, muft be tried in the Ba- 
 lance of the Sanctuary ; if they are found too 
 light, if a right Intention was wanting, if any 
 worldly Views influenced the performance of 
 Actions, ctherwife juft' and holy in themfelves, 
 they will be adjudged deficient, and confequent- 
 ly being fhort of the divine Standard, muft be 
 fet afide as nothing worth. Good God, how dif- 
 ferent are thy Judgments from thofe of Men ! 
 What fhall I fay of the difmal Apprehenfion and 
 Terror, which will certainly feizc the wretched 
 Criminal, when he considers that all lies at 
 Stake, that upon the Event of this one Trial, all 
 depends ? When an Eftate is to be recovered or 
 loft, what Solicitude, what Anxiety doth not 
 each Perfon concerned ufually undergo ? When 
 Life or Death is depending, the Agony often 
 fuffered, whilft the Trial remains inSufpence, is 
 little inferior to that, which is the forerunner of 
 Death itfelf. But in the Cafe before us, not an 
 Eftate, not a wretched Life, which Nature itfelf 
 would demand in a few Years ; But an Paternity 
 of llappinefs, greater then the Heart of Man can 
 poffibly conceive, or never ending Mifery, ex- 
 ceeding 
 
Art. VII. Difc. I. 195 
 
 cecding all Imagination, is then going to be fi* 
 nally determined. O Chridians ! what will 
 then be your Thoughts ? what will you then be 
 willing to give for a few of thofe precious Mo- 
 ments, which you now fo lavimly throw away ? 
 How will you at that inilant with you had taken 
 the Warning, which has been fo often given to 
 you to prepare for fo rigorous a Trial ; to lay 
 up a Treafure of good Works, which alone can 
 enable you to ftand before an inexorable Judge, 
 without withering away with Dread and Ex- 
 pectation of your eternal Doom ! 
 
 Walk, fays our Saviour Chrifl, whiljl you have 
 the Light that the darknefe overtake you not. [r] For , , , , 
 the night cometh when no Man can work, (f) While c. xii, v. 
 you remain Dear Chriftians, on this fide the 35. 
 Grave, you have the Light of Religion, by (f\ 
 which you are enabled to advance in the way c * l * 
 of Virtue, and confequently to approach near- 
 er to the Kingdom of tfeaven. 3ut when the 
 Night of Death is once come, there is no farther 
 Opportunity of working out our Salvation ; 
 yoLj.muft then ftand or fall, by the Condition in, 
 which your Soul is found, when feparated from 
 the Body. 
 
 If we delire to provide againft that important 
 Scrutiny, which we know we cannot poflibly 
 avoid, now is the time ; from this Inftant let us 
 fet about the great Work. But if we are fo 
 fenfelefs, as to delude ourfelves with the notion 
 of doing it hereafter, whom can we blame but 
 ourfelves, if we are furprifed when we lead 
 expect it, and find ourfelves before the all-fee- 
 ing and juft Judge, without the Teftimony of 
 a well fpent Ufe to offer in our Behalf ? To-, 
 C c 3 morow, 
 
The CREED EXPLAINED. 
 
 morrow, that ftupid, that fatal Refuge of poor 
 indolent Wretches, what Mifchiefs, what irre- 
 parable and endlefs Woes has it not occafioned ! 
 Build not therefore on To-morrow, which is not 
 yours to difpofe of, which if trufted to, will 
 infenGbly draw you on till Life can yield no 
 more, and leave you in the immenfe Ocean of 
 Eternity, amazed and confounded at fo unex- 
 pected an Alteration. No, let each of us, with 
 p f Heart as well as Lips, cry out with holy Da- 
 * v. v ^> now I have begun, this Change is the work of 
 ' the mojt High, (t) 
 
 A R T I C L Ej 
 
ARTICLE, VIL 
 DISCOURSE. II. 
 
 From thence he fhall come to judge the 
 Quick and the Dead. 
 
 We mujt all jland before, the Judgment Seat ofChrt/t. Rom. c. 
 xiv. v. 10. 
 
 THEhigheft Grandeur, Dear Chrillians, or 
 the lowed State of Life, mall not exempt 
 any Man from this General judgment ; for the 
 Prince and the Beggar fhall be upon a level, 
 and there fhall be no diftin&ion of Rich or 
 Poor ; but only of Sheep and Goats, of Jufl and 
 Wicked, for as the Apoftle fays, with God there is 
 no refpeft of Perfons. (u} We are all equally his , . 
 Creatures ; the higheft Honours, are but his c x 
 Donations ftrip the King of his Robes, and 
 the Beggar of his Rags, and you will not know 
 which is which ; an Empire cannot enoble a 
 Man's Soul, nor can a Dungeon vilify it. And 
 this being truly the Cafe, we are all upon a 
 
 level, 
 
198 The CREED EXPLAINED. 
 
 level, unlefs one gain the the Pre-eminence by 
 Superiority of Vlrim and good Works. Earth- 
 ly Grandeur is fo far from being a Plea of Ex- 
 emption from Judgmentj that it is a ftrong Ar- 
 gument in proof of it, for it fets thofe who enjoy 
 it beyond the reach of human juflice, and the ufe 
 they make of that Privilege is too often fuch, as 
 cannot be attended with impunity always, with- 
 out manifeft violence done to the Divine Attri- 
 butes. How vain are the great Men's Hopes 
 of Partiality in that impartial Court, where 
 Virtue fhall be the only true Stamp of Nobititv, 
 gnd Deeds, not Titles (hall determine his Recep- 
 tion, 
 
 I have 
 
 * Now contrary to this Article of our Belief, there 
 were formerly certain deteftable and wicked Hereticks, 
 viz. the Mardonites, and Gnoftichs> who held, that there 
 were two Gods. The one a juft and fevere God, who 
 was the Creator of the World. See Tertull. de Prafsripl, 
 advtrf. Hccret. p. 82. et 95. See alfo Origen in his ift. and 
 ad. Book of Dialog. The other a good and merciful God, 
 who was the Father of our Lord Jcfus Chrift, and that 
 he and his Son were all Pity, Grace, and Love ; and 
 that the Son's defign in coming into the World, was 
 only to fave thofe, from the Severity of the Creator 
 of the World, who fhould fly unto him ; and though 
 they fhould be the moft abominable Sinners, yet he 
 would never condemn, or punifh them : Which rnon- 
 ftrous and horrid Tenet, opens a Floodgate to all Licen- 
 tioufnefs and Impiety, for if God be only good and not 
 
 y/t, v/ho will ever obey his Commandments, and ef- 
 
 ?ecially fuch of them, as are contrary to Men's fenfual 
 nclinations, and carnal Paffions? For if there be no. 
 fear of a future Punifhment, the Se-nfualifts and Volup- 
 tuous, are certainly the wifeft and moft prudent Men ; 
 ?nd it would be a moft unaccountable Folly, to mortify 
 the Flefh, or renounce the World, in order to obey 
 that Godj who is not at all difpleafed, with any of ouv 
 
 difobedicnt 
 
Art. VII. Difc. II. 199 
 
 I have already fpoke in the foregoing Dif- 
 CQUtfe concerning the particular Judgment, what TheDivif 
 therefore I here delign, is to lay before you 
 
 the 
 
 difobedient Aflions, and being not difpleafed, will never 
 punifhus, tho'we freely plunge ourfelves into all forts of 
 Debaucheries and Impurities. But in contradiction to 
 this deftruftive Tenet of all Religion and Piety, our 
 Rule of Faith declares, that there is but one God, as I 
 have before proved ; and that he is not only Good, but 
 that he is alfb Jujl j that he is a Judge, as well as a Sa- 
 viour; and that Jefus Chrift did not only die and rife 
 again for the good of all Mankind, but that he will al/o 
 came to Judge the Quick and the Dead ; to examine into the 
 Behaviour of all Men, and to reward them fuitablc to 
 to their Deeds, as Tertullian obferves, advers. Marcion. 
 L. iv. p. 221 : And St. Irenacus (ays the fame thing in 
 thefe Words ; Venturas Salvator, eorum qui falvantur, et 
 Judex eorum qui judicantur, et mittens in ignem eeternum tranf- 
 jiguratores veritatis, et contemp tores Patrisfui et adventus ejus. 
 L. iii. c. 4. p. 172. 
 
 From hence we believe, that all Men are free and vo- 
 luntary Creatures, not forced by any fuperioi Agent, 
 but freely determining themfelves to all their Aftions ; 
 for Judgment implies a Freedom and Liberty in the 
 Perlon judged, as St. Juftin Martyr writes ; for if, fays 
 he, it be determined by Fate, that this Man Jhall be good, 
 and the other toicfyed, then neither is the one to lie com- 
 mended, nor the otfier to be blamed ; Jo neither would the jujl 
 Man deferve a Reward, if he was made good, and did not of 
 hinifelf choofe the good ; neither if he was wicked, couldhe bejujlly 
 puni/hed, except he voluntarily made himfelffo. Apolcg. ii. p. 
 80. For a righteous and juft Judgment as our Saviour's 
 will be, dothneceflarily imply a liberty and freedom of 
 every Aftion that fhall be judged. So that by this Ar- 
 ticle of our Creed, we believe that Man is a free and 
 voluntary Agent, afting without conuraint or force, 
 and therefore he fhall at the Day of Judgment receive a 
 Sentence from Jefus Chrift either of Blifs or Wo, fuita- 
 ble to the Works which he did here on Earth, whether 
 of Piety or Wickednefs, Obedience or Difohedience. 
 .But we may here obferve, that the Liberty of Man, and 
 
 his 
 
200 The C^R E E D EXPLAINED. 
 
 the feveral Circumftances of the laft and Gene- 
 ral Judgment, which this Article of our Creed 
 feems chiefly to point at, which will be at 
 the End of the World, when Heaven and Earth 
 {hall pafs away, and all things be diffblved. 
 The Harveft is exprefsly faid to be the End 
 ftwjMat. of the World, (w) And the Day of Judgment is 
 c. xiii. v. every where in Scripture faid to be the laft 
 39* Day, that is, the laft time there fhall be any 
 
 fuch Diftindion as Day or Night, when Time 
 itfelf fhall be no more, but all be fwallowed 
 up in the boundlefs Ocean of Eternity. 
 p. I. But although that Day be actually fixed, and 
 appointed by Almighty God, for he hath ap- 
 pointed a Day, (fays the Apoftle) -wherein he will 
 fx) Afts: J u dgt the World, (x) Yet when this will be, is 
 c. xvii. beyond the reach of human or even angelick 
 v. 31. Wifdom to know ; for of that Day and Hour no 
 one knoweth, no not even the Angels of Pleaven. (y) 
 c xxiv ' ^ke J ews h ave indeed a Tradition derived (as 
 v. 36. they fay) from Elias, that the Duration of this 
 World is to be juft fix Thoufand Years ; but 
 as this does not come under my prefent pur- 
 pofe, fo I fhall fay no more of it, only fo far, 
 it feems to contradict the above aflertion of a 
 general Ignorance of that Point ; befides, there 
 is fuch a Difagreement among Chronologers 
 concerning the Age of the World, that we are 
 entirely at a lofs with regard to the true and 
 exacl: Date of its Creation : The Defenders of 
 
 his being judged according to his Works, were formerly 
 denied by other Hereticks, viz. the Valentinians andBafi- 
 iidians. See their deteftable Syftem mentioned by St. 
 Irencfus. L. i. c, i, as alfo by Tcrtuliian in his Book ad- 
 veif, Valentin. 
 
 each 
 
Art. VII. Difc. II. 201 
 
 each Opinion, proceed upon nothing but Con- 
 jecture, and are far from being fatisfied in 
 themfelves of their being in the right. And 
 when we have puihed our Difcoveries to the 
 f.irtheft, uhcn JJiall f.hefe things be? (z^ Is a ( z j jvr a t. 
 Query which (hall not be revealed, but by the c. xxiv. 
 thing itfelf. In the mean time, he who lives v - 3- 
 always prepared for it, knows enough ; for he 
 knows, let it come when it will, it cannot take 
 him at a Disadvantage. 
 
 Now as to the Place where the la ft and gene- 
 ral judgment will be held, the Scripture feems 
 to infinuate, that it will be the Valley of Jofaphat, 
 where it fays. I will gather together all Nations, 
 and will 1) ring them into the Val'ev of jofaphat-. find 
 I will plead again/I them there, (a) The Valley of ^ T OC} 
 "Jofaphat is near fentfalcm and Mount Calvary, fo' c . iii. v. 
 that it is probable, Cluill will exercife the Srve- 2 * 
 rity of his Jujli.cc, where he (hewed fuch Tokens 
 of his Mercy ; a fad Remembrance to the Jews, 
 who put hini to Death, and to Wicked Chrifli- 
 ans, who have crucified him by their fcanda- 
 lous Lives. 
 
 The Prophet Sophonias fpeaking of this laft 
 and Terrible Day, delivers himfelf in the fol- 
 loiving Manner : That Day is the Day of Wrath, 
 the Day of Calamity and Mifery ; the Day of Dark- 
 nefs. Clouds, and ', \Vidrlwinds.--- In the Jlre of his 
 Zeal the whole Earth Jhall be deftroycd. (b) ^] gop. 
 
 We read in St. Luke, the following remark- c. i. v . 
 able words of our Bleffed Redeemer, concern- J 5- 
 ing the great Mifenes, which Will be the Foie- 
 runner's of the lail accompting Day: There JJiall 
 be Signs, fays our Saviour Chnft, in the Sun and 
 the Moon, and in the Stars, and upon the Earth d>f- 
 D d 't> : ,fs 
 
202 'lie CREED EXPLAINED. 
 
 trcfs of Nations, through the Confitjion occafwned by 
 ike roaring of the Sea and it's Waves ; Men uit/.er- 
 ing away through fear and Expectation of what JJiall 
 come upon the -whole World. For even the Powers of 
 Heavenjhall be Jliaken,. And then they Jliall fee the 
 Son of Man coming in the Clouds with great Might 
 (r) Luck and Majejly. (c) Thus we fee when the general 
 c. xxi. v. Judgment draws near, the very Signs of it's Ap- 
 proach will be fo very dreadful, as to raife fuc'i 
 aContternation andHorrorinthe Minds of Men, 
 that the bare Apprehenfion of what is to follow, 
 (hall Caule them to wither away lor Fear ! 
 And as thefe Miferies arife from the approach- 
 ing total Dilfolution of Nature, fo they them- 
 irlves will be introduced by anuniverfal Confu- 
 iion of all Order and Regularity throughout the 
 whole Earth, and the utter Abolition of all the 
 Comforts and Conveniences of Life. All creat- 
 ed Beings fhall confpire, and exert their utmoft 
 Force againll that wretched Creature Man ; 
 and even Men with implacable Fury and Mad- 
 nefs fhall opprefs each other, till the whole 
 Karth becomes one Scene of Horror and Con- 
 fufion. It is true, the Defign of Providence 
 in the Creation of Mankind, was, that they 
 fhould be a mutual aid and afliftance to one 
 another, for their advancement towards the 
 Kingdom of Heaven : The feveral Elements, 
 and all other Creatures were produced, that 
 Men, by making a right ufe of them, might be 
 the better enabled to work out the Salvation of 
 their Souls : But as this Order of Providence, 
 has been fo many Ages in a great meafure per- 
 verted, by the depraved Appetites of human. 
 Nature, making a wrong ufe of every thing, in 
 
 direct 
 
Art. VI. Difc. II. 203 
 
 direct Oppdfition to the Intention of their uni- 
 verfal Lord and Maker, it is therefore highly 
 confonant to divine Juftice, that Men fliould. 
 mutually revenge on each other the Caule of 
 God. 
 
 When the day of Judgment draws near, Se- 
 ditions, Tumults, and Civil Wars will break 
 out on all fides ; nothing to be feen or heard of 
 but Murders, burning of Cities, plundering of 
 Provinces, utter Ruin and Deflruction, with 
 all the dreadful Confcquences of a fharp and 
 bloody War. Thefeof courfe will be lucceed- 
 ed by Famine and the Want of all thole Necef- 
 faries, without which, Life itfelf becomes a Bur- 
 then. Parents will no longer have any Tender- 
 nefs for their Children ; Children will forget 
 all Duty and Regard for thofe, to whom they 
 owe their Birth ; the beft Friends will be el- 
 tranged from each other, an univerfal Depravity 
 will baniih all the focialTies of civil Life; fo that 
 Kindred, Frienddiip, the mulual Love of mar-, 
 ried Perfons, and all the Allegiance due to the 
 common Weal, will all vanifh from the human 
 Mind, What wonder then, if many are fwept 
 of by raging Pellilences, in fuch prodigious 
 Numbers, that the living will fcarce fuffice to 
 bury the Dead, from whofe corrupted Carcaf- 
 fes, new Plagues will arife, fpreading Horror 
 and Defolation throughout the Earth. 
 
 But all this, is only the beginning of their 
 Sorrows. For now the Elements united in the 
 common Caufe of their Creator, pour out 
 their baneful Influences, continual Lightening 
 fwi ft as Thought, fhall dart it's fubtle Fire, re- 
 to Allies whatever it touches; and Claps 
 D d 3 of 
 
204 The CREED EXPLAINED, 
 
 of Thunder will follow, frniking the whole 
 Earth to it's very center, accompanied with 
 dreadful Storms, Whirlwinds, laying whole 
 Countries entihdy wafte. The Sea no longer 
 keeping it's ancient Bounds, mall break out 
 like a Deluge upon the Land, with fuch a pro- 
 digious Impetuofity, that the very Roaring of 
 it's Waves fhall ftun, and confound thofc who 
 live at the greatefl Diftance. The Sun's bright 
 Orb mall lofe it's Splendor, affording only fome 
 glimmering Light, fufficient to difcover the 
 woful Defolaton. in which the World is in- 
 volved : And the Moon and Stars quite obfcur- 
 ed, fhall fall, that is, confound the beauteous 
 Order, in which they have hitherto moved for fo 
 many Thoufand Years. In this horrible 
 Gbnfufion, Man withering away through Fear 
 3nd App ehenfion, a furious Torrent of liquid 
 Fire, fhalJ pour along the Surface of the whole 
 Earth, devouring eveiy thing it meets, and re- 
 ducing the whole to one undiftinguifhed Heap 
 of Allies. O ye great and powerful ones of 
 this World, where are now your gaudy Trap- 
 pings and pompous Equipages ? Ye Kings and 
 Princes, where are now your gilded Palaces, 
 your ftately Gardens and extenfive Plantations ? 
 Where are now your golden Thrones and glit^ 
 tering Diadems, your warlike Stores, and forti- 
 fied Cities, your numerous Armies, and pow- 
 erful Fleets ? All, all vanifli in Smoke, not fo 
 much as their very Ruins to be difcovered! 
 
 Every thing on the Face of the Earth being 
 thus deflroyed, and Nature cloathed a new. the 
 Day of Judgment fucceeds. That Day of Com- 
 fort to the Juft, and Terror to the Wicked ; 
 
 that 
 
Art. VII. Difc.ll. 205 
 
 that Day. wherein our Saviour bids his Faith- 
 ful Servants lift up thnr Heads, for that their Re- 
 demption is near at Hand, (d) Then they Jliall fee, (d] Lurk 
 fays the .Scripture, the Son of Man coming m the c - **V" 
 Clouds with frrcat Power and Ma'irfly. v. 27. Before 2 8- l! ' ui> 
 Him will be carried his heavenly Standard, the 
 Holy Crofs, fhining brighter than the Sun", 
 Millions and Millions of Angels encompafmg 
 the Judge on all fides, and all Mankind aflem- 
 bled before him in two diflincl Companies, 
 wherein the Sons of Adam are once more 
 brought upon a Level, and all former Dif- 
 tinfclions of Birth or Fortune, are entirely re- 
 duced to this only Difference, of the jitft being 
 placed on his Right Hand, and the wicked on his 
 Left. But alas, how little do they refemble each 
 other ! the one with chearful and joyful Coun- 
 tenances, looking up to their Redeemer, whofe 
 Life was their Pattern, whofe Crofs their only 
 Comfort in this World ; the other, calling out 
 to the Mountains to fall and cover them, that 
 they may be fcreened at any rate from that ter- 
 rible Tribunal, which is upon the Point of ad- 
 judging Soul and Body, a wretched Victim to 
 the Flames of Hell. The one appearing in glo- 
 rious Array, accompanied with their Angei 
 Guardians, and cheated from time to time, 
 with the amiable Looks of their Bleffed Re- 
 deemer ; the other in hideous Confufion, foul 
 and loathfome to behold, terrified with the 
 Stern and tremendous Regards of an offended 
 Majefly ; mocked, fcorned and derided by the 
 Devils, to whofe infernal Malice and implac- 
 able Revenge they are jufl going to fall a Prey 
 for all Eternity. Poor Wretches ! what will 
 
 they 
 
$06 The CREED EXPLAINED. 
 
 they think of themfelves, when they compare 
 the happy Condition of the Juft with thci.r 
 own woful Situation ? Will they not through 
 the Anguifh and Bitterneis of their Souls, cry 
 out as we read in the Book of Wifdom. Theft 
 are the Perfons, at "whom we formerly feoff cd. Fools 
 that we were ! we looked upon their Lives a folly, 
 and their End ignominious ; but fee, they are now 
 numbered among the Children of God, and their Por-> 
 tion is with the. Happy. We have wandered there-, 
 fore from the Path of Virtue, and wearied ourfdves 
 in the Ways of Sin and Iniquity, and have walked in, 
 crocked Paths, without knowing the way of the Lord* 
 What has our Pride availed us, and what has our 
 Icajled Riches afforded? They are all vanifhcd like 
 a Shadow, like a Ship at Sea, or an Arrow flying 
 through the Air, of which not the leajl Track ap- 
 (e) Wifd. pears ? (<?) 
 
 c . v. v. 3, After thefe two Companies have confidered 
 #c their feveral Circumilanccs, the Almighty 
 
 Judge will proceed to the Trial : the Subject of 
 our Indictment will relate to our perfonal 
 Behaviour in the refpeftive States, in which 
 God has placed us in this World ; we muft 
 then give an Account of all our Thoughts, De^ 
 fires, Wifhes, Affections, Words, and Works, 
 though never fo fecret ; the Intention, Mo- 
 tive, and Circumflances of them ; the ufe of 
 our Will, Memory, and Understanding ; all 
 the Faculties of both Body and Soul ; the ufe 
 of God's holy Graces ; the Neglecl of doing 
 Good, and mifpent Time ; and not only our 
 own Sins, but thofe of others, which we have 
 any ways occafioned ; for our Saviour allures 
 US, that nothing is hid thatfJiall nci be revealed, nor 
 
 fecrei 
 
Art. VII. Difc. II. 207 
 
 ftcret that Jhall not be known, (f) When the (f) Mat. 
 Examination or Trial "is over, the Judge will c ' x * v * 
 proceed to the definitive Sentence, which will 
 feparate them for ever, never to behold each 
 other more. To thofe on the right Hand, Chriji 
 will fay with an amiable and inviting Counte- 
 nance, Come ye bkjjjed of my Father, pcjftfs the 
 Kiiigdcm prcparedjor you from the beginning of the 
 World, (g) O Chriftians ! what Joy and Delight 
 mufl nnfe in their Breatts, when they find the 34. 
 Promifes of their Blefled Redeemer fulfilled; 
 that they who give a cup of cold Water out of 
 a charitable Motive, fhall not Jofe their Re- 
 ward ; that the Meafure they gave to others, 
 is now to be heaped up a hundredfold to them 
 again ; their Mortifications and Self-denials are 
 rewarded with Crowns of eternal Glory ; their 
 Patience and Humility entitled to a fhare with 
 the Son of God himfelf, in his heavenly King- 
 dom ; their virtuous Lives, their Triumphs 
 over Sin and the Devil, to be the Subject of 
 celeMial Hymns fung before the Throne of the 
 Almighty. With thefe glorious Sentiments, 
 they mount aloft conducted in Triumph to the 
 Poilerfion of Heaven, there to reign Body and 
 Soul in everlafling Blifs, as long as God fhall 
 be God. 
 
 Nothing now remains, but the difrnal Sen- 
 tence to be pronounced againft the Wicked; 
 they already read it in the terrible Countenance 
 of their offended Judge : Go ye. curfed into ever- 
 lafling Fire, he will fay, prepared for the Devil 
 and his Angels. C/i) O dreadful Sentence ! to de- ^j Mat. 
 part from God, by lofmg him and all that is c. xxv.v. 
 Good ; never to fee God's Face, nor ever to 4 lg 
 
 enjoy 
 
aoS 7 he CREED EXPLAIN E D. 
 
 enjoy his Favours, this is that Hell of Hells, 
 which the Divines call Pain of Lofs. But then 
 not only to lofe all Good, but alfo to be funk 
 for ever into the Abyfs of everlafting Evils, 
 without any hope of Comfort, is that Pain of 
 Senfe, which even the word of Sinners, cannot 
 firmly believe without trembling. O miferable 
 wretched Creatures! How much better would 
 it have been for you, never to have been born ! 
 Or rather, how much better would it have 
 been, to have fpent your whole Lives in Tears 
 and Groans, in Pain and Affliction, than thus 
 to fall a Vi6lim to the juft Anger of Al- 
 mighty God ! But, it is too late to think; you 
 gave the Preference to the Devil before your 
 Creator, and now you muft receive your Wa- 
 ,ges from him, \\hom you choie for a M after : 
 You neglected to lay up a Treafure of good 
 Works, by relieving according to your Abili- 
 ties, thofe who flood in need of your AiTifl:- 
 ance ; by not curbing your own vicious Incli- 
 nations, and not complying with the Duties 
 of a Chriftian : Go therefore, reap the bitter 
 Fruits you have fown. 
 
 You have heard. Dear Chriflians, the Sen- 
 tence which Truth itfelf declares will be pro- 
 nounced at the Lift Day on the two great Divi- 
 iions of Mankind'; the one placed on his right 
 Hand, and the other at his left; and no doubt, 
 you fmcerely intend to be in the Number of 
 the former. But let me conjure you, as you 
 value your precious Souls^ not to content 
 yourfelves with empty Wifties. Alas! how ma - 
 j ; y have formed the fame Intention in their 
 Minds, andnolwithfianding will find themfelves 
 
 at 
 
Art. VII. Difc. II. 209 
 
 at the laft day, on the wrong fide of the Judg- 
 ment feat ! for, not every one who fays to me L0rd, 
 Lord, Jhall enter into the Kingdom of Heaven ; but 
 he who does the Will cf my Father ^vho is in Heaven. 
 (i) If therefore you would effectually provide M Mat. 
 for your Safety in that great Day, do the Will of your c. vii. v. 
 heavenly Father, make his holy Commandments 2 i- 
 the Rule of your Lives; uudy to know your 
 Duty in the feveral Stations, in which God has 
 placed you, and be earned in the Performance 
 of it. Ailift your poor and di ft veiled Neigh- 
 bour, chearfully according to your Abilities, 
 without Oftentation or feeking Applaufe of 
 Men. Thefe are the Means, the only Means, 
 to fecure a Place at the Right Hand of the 
 vcnly Judge. 
 
 ******* 
 ****** 
 
 **** 
 
 *** 
 
 ** 
 
 ARTICLE, 
 
210 
 
 ARTICLE, VIII. 
 DISCOURSE, I. 
 
 I believe in the Holy Gh'ofL 
 
 The Holy Gho/l, whbm the Father will fend in my Name, He 
 'will teach you alltkings. John. c. xiv. v. 26. 
 
 IN the foregoing Articles of the Creed, the 
 Apoftles inftru6l us in what we are to be- 
 lieve, relating to the Firjl, and -Second Perfon 
 of the Bleffed Trinity : In this Article they ex- 
 hibit or prefent to us the Holy Ghoft, who is the 
 third Perfon in that facred Union, and together 
 with the Father and the Son, makes up the ado- 
 rable undivided Trinity ; this therefore teaches 
 us, what we are to believe of the Holy Ghojl, the 
 third Perfon. 
 
 To this Article, is again prefixed the initial 
 Credo I believe, which is virtually underftood in 
 every Article,, and every portion of each Arti- 
 cle, as well as in thefe two. But as I formerly 
 
 faid, 
 
Art. VIII. Difc. I. 211 
 
 faid, fo I here obferve again, that to believe, is an 
 Aft indifpenfably neceilary to Salvation, for 
 without Faith it is imbvfjible to pleafe God. () There- 
 fore we cannot be faved with out it. /n Heh.c. 
 
 Before I enter upon the explanation of this xi. v. 6. 
 Article, it will be necefiary to put you in mind 
 once more of the Definition of 'Faith ; St. Paul 
 calls it the Subjlance of Things hoping for, the con- 
 vidion of Things that appear not. (I) What then(/)Heb. q 
 muft we fay of all thofe, who pretend to try *i. v. i. 
 revealed Truths by the Standard of their own 
 Conceptions, and will believe nothing that is 
 iuperior to their own reafonings ; now it is 
 certain that this excludes all Faith, for when a 
 Belief ariles from the Evidence of things feen 
 and known, it is not a Belief of Faith, but of 
 Knowledge and Conviction. The Chridians 
 Faith mutt be grounded upon the Words and 
 Revelation of God, without prefuming to fcau 
 them by our weak Capacity. For the Bleffing 
 is due only to thofe who have notfcen andyct have, 
 believed, (m) Nay a feeming impoffibility is fo (wOJohn* 
 far from being an Obftacle, that the Merit of c ^ xx * v * 
 
 2Q 
 
 Faith rifes in Proportion to the apparent Diffi- y * 
 culty in the Objeft ; when therefore the Mv/te- 
 ries of Religion, which we cannot comprehend 
 are propofed to our Belief, we readily alfent to 
 them upon the Word and Veracity of God, to 
 v/hom nothing is impoffible, as we know he is 
 Omnipotent, and can do more than what we 
 can conceive; fo that to difbelieve what God 
 has revealed, and his Church declared, becaufe 
 we cannot comprehend it, is to deny the Omni' 
 potency and Power of God. But fome will fay, 
 they cannot comprehend how fuch things can 
 E e a be 
 
212 The CREED EXPLAINED. 
 
 be which feem to them impoffible. What then ? 
 Are they ever the farther from being true? 
 'Tis certain that we cannot conceive or trace 
 Eternity, is God therefore not Eternal ? Nor 
 can we conceive the Unity and Trinity of God ; 
 nor is it neceifary we mould ; for were there not 
 fome things in Religion, which carried with 
 them fome My/lery, there would be no room for 
 faith, and the whole of Righteoufnefs would be 
 refolved into that of the moral Law. 
 
 But notwithstanding the Difficulties fome 
 make in believing or aiferting to revealed 
 Truths ; yet even thefe very Myfteries came 
 attended with fuch Evidence in the Proots of 
 the Revelation, as we cannot reafonably or 
 fafely reject. We give our Affent to many 
 things, (which we declare appear very ftrange 
 and iurprifing to us.) upon the fole Word to 
 Teflimony of a Man, of whofe Veracity we 
 have a good Opinion. If then we received the 
 Witnejfes of Men, the Witnefs of God is certainly 
 (*) John. greater'; (n) our Motives to believe in Man, are 
 c.v.v.g. his Knowledge and Truth, and that he is not 
 deceived, and that he will not impofe a Lie 
 upon us, and deceive us. Now both thefe Mo- 
 tives do moll Qrongly perfuade us to an im- 
 plicit Faith in the word of God, in whom thefe 
 refpe&ive Qualities do refide in the higheft and 
 mod extenlive Perfection, for he can neither 
 deceive nor be deceived. As to what fome 
 may objeft. How (hall we know thefe things 
 to be the word of God ? I anfwer, that the Au- 
 thority of die facred Scriptures, and the gene- 
 ral Concurrence of the greateft and wifefl Men 
 of the Church of God, in all Ages down to us, 
 
 with 
 
Art. VIII. Difc. I. 213 
 
 with the Authority of the Church in their In- 
 terpretation, is a fufficient motive of our Be- 
 lief; befides an alrnoft infinite Number of other 
 Arguments, that may be urged in Proof of the 
 Truth of the Chriilian Revelation from Prophe- 
 cies, Miracles, the Excellency of the moral Pre- 
 cepts of the Gofpel, and from all the Circum- 
 ftances attending the Eftabliftiment of the Chrif- 
 tian Religion. 
 
 There are fome People who pretend to fay, 
 that they cannot believe or aflent to the Tefti- 
 mony of the Scripture, when they think it de- 
 rogates from God's Honour, as in the Belief of 
 the Bleffed Trimly : Now I think they may as 
 well call in queftion the Incarnation and Death 
 of our Saviour, fince nothing can feemingly de- 
 rogate more from God's Honour, than fuch a 
 debafement ; and yet whofoever calls in quef- 
 tion thefe great My/leries, is no Chriftian, but a 
 down right Infidel ; for it is the Chriftian's Du- 
 ty to believe and aifent to whatever God has 
 revealed, and his Church declares, becaufe it 
 is not for us to difpute the Word of our Creator, 
 any more than his Will. 
 
 The Holy Ghofi is the third Perfon of the Blef- 
 fed Trinity, who proceeding from the Father and 
 Sen, together with the Father and the Son is one 
 God; and therefore, together with tht Father and 
 the Son is worjhipped and glorified (o) (o)Symb, 
 
 Now what we mean by the Term Ghoft, is the Atha ' 
 fame as Spirit, or Spiritual Eifence, diftinCt from 
 Corporeity ; and the Epithet Holy, is added as 
 well in reipeft to his Office, which is that of 
 Sanclification, as to difiinguifti him from all other 
 Beings, that are called Spirits. 
 
 There 
 
The CREED EXPLAINED. 
 
 There are two great Promifes which God 
 made tothofe, who live under the WOT Law, that 
 is as Chriflians. The one was to fend his only 
 Son, that we might place all our hopes in him ; 
 and the other to lend the Holy Ghoft, that Men 
 might live by the Spirit of God. We have al- 
 ready feen how God has accomplifhed the firft 
 Promife, in fending his only begotten Son to 
 fave the World ; now we are to fee the 
 Accomplifhment of the fecond, in fending the 
 Holy Ghoft. 
 
 The Holy Ghoft in Scripture is called the 
 Gift of" God, as it were by excellency his 
 Gift, which comprifes all other Gifts, and 
 without which, all other Gifts profit nothing. 
 The Holy Ghoft, and the Promife of the Holy 
 Ghoft, is appropriated to the new Law, and 
 belongs only to Chriftians, to them the Holy 
 Ghoft is lent, and thus all Chriftians ought to 
 live by the Spirit of God. 
 
 What therefore I intend in this Difcourfe 
 is, firjl, to explain to you what we ought to 
 believe of the Holy Ghoft. Andfecondfy, what 
 it is to live by this Holy Spirit. We believe 
 I. that the Holy Ghoft is true God, equal to the 
 Father and the Son. We alfo believe there 
 are three DiftincT: Perfons in the moft Adorable 
 and Blefled Trinity, and that the three are 
 only one God, though each of the three be 
 truly God. But in the firft place, it will be 
 neceffary to confider what the Cathoiick Faith 
 teaches ; and oppofes againft the Raftmefs 
 of thofe, who call in queftion this great My - 
 ftery of our Faith, as delivered to us in 
 St. Athanafius's Creed ; for there we are taught, 
 
 that 
 
Art. VIII. Difc. I. 315 
 
 that the Catholick Faith is this, that we wor- 
 Ihip one God in Trinity, and Trinity in Unity : 
 neither confounding the Perfons, nor dividing 
 the Subflance. For there is one Perfon of the 
 Father, another of the Son, arid another of 
 the Holy Ghoft : But the Divinity of the Fa- 
 ther, and of the Son, and of the Holy Ghoft 
 is one and the fame, fuch as the Father is, 
 fuch is the Son, and fuch is the Holy Ghoft. 
 The Father Uncreated, the Son Uncreated, 
 and the Holy Ghoft Uncreated. The Father 
 Eternal, the Son Eternal, and the Holy Ghoft 
 Eternal, and' yet there are not three Eter- 
 nals, but one Eternal : So likewife the Father 
 is Almighty, the Son Almighty, arid the Holy 
 Ghoft Almighty. So the Father is God, the 
 Son is God, the Holy Ghoft is God, and 
 yet there are not three Gods, but one God. 
 For as we are obliged by the Chriftian Faith, 
 to acknowledge every Perfon by himfelf to be 
 God, fo we are^ forbidden by the Catholick 
 Religion, to fay there are three Gods. The 
 Father is made of no one, neither created nor 
 begotten ; the Son is of the Father alone, not 
 made nor created, but begotten ; the Holy 
 Ghoft is of the Father, and of the Son, not 
 made, nor created, nor begotten, but proceed- 
 ing. There is therefore one Father, not three 
 Fathers, one Son, not three Sons, one Holy 
 Ghoft, not three Holy Ghofts. And in this 
 Trinity, nothing is before or after another; 
 nor one greater or lefs than another ; but all 
 three Perfons are Co-eternal, and Co-equal, 
 fo that in all things, as has been faid above, 
 both Unity in Trinity, and Trinity in Unity 
 ii> to be worfhipped. 
 
216 The CRZEti EXPLAINED. 
 
 By this Profeffion is to be regulated the Faith 
 of this Myftery ; it was compofed in the firft 
 Ages of the Chriftian Church when Arms, with 
 his numerous and powerful Followers, had 
 with equal heat and impiety oppofed this Arti- 
 cle of the Catholick Faith, as it had been 
 taught by the Apoftles and delivered down by 
 the Paftors of the Church, who to fatisfy the 
 Charge given them by Ch rift, of taking care of 
 his Flock, affembled in the firft General Coun- 
 cil of Nice in the Year 325, and there publifh- 
 edthe Faith of this great Myftery of the BlefTed 
 Trinity, as it had been received, and fetting a 
 Mark upon Arius, as a Wolf that deiigned to 
 devour the Flock, prevented the growth of his 
 Impiety at that time, and by pronouncing Ana- 
 thema againft him, left a Rule, by which all fuc- 
 ceeding Ages might be fecured againft his detef- 
 table Errors. And has ever fince been ufed by 
 the Catholick Church as a Standard, by which 
 the orthodox Chriftians, as to this Point have 
 been diftinguifhed, from the Abetters of Herefy. 
 And as the Faith of this Myftery has been thus 
 delivered, fo it ought to be received by all 
 Chriftians, as the Church of England profelfes 
 in their 39 Articles. 
 
 Again it may be here neceflary to prove that 
 the Holy Ghoft is a true and real Perfon, and 
 not a bare Quality, as the Socwians and fome 
 other Hereticks have held. 
 
 For that muft be a Perfon, to whom perfonal 
 Aftions are exprefsly and ftrongly attributed ; 
 now perfonal Aclions are exprefsly attributed to 
 the Holy Ghojl ; therefore the Holy Ghoft muft 
 be a Perfon, and not a Quality ; for what we 
 
 mean 
 
Art. VIII. Difc. I. 217 
 
 mean by a Perfon, is that which conflitutes an in 
 dividual Rational Being. The Holy Sho/l both re- 
 ceives and executes a Commiffion, in confequence 
 of which, he perfoms the following feveral per* 
 fond Aftions. " The Comforter the Holy 
 " Ghoft, whom the Father will fend in my 
 " Name, he fhall teach you all Things ; he 
 ' will ttjlify of me : And when he is come 
 " he will reprove the World ; he will guide you 
 " into all Truth ; for he fhall not fpeak of 
 " himfelf, but whatfoever he mail Hear, that he 
 <c mail fpeak : And he mallow all things to 
 " come, he fhall glorify me, for he (hall re- 
 " ceive of mine, and fhall (hew it unto you." 
 (p) All which Words are nothing Elfe, but fe^xiv v. 
 many Defcriptions of a Perfon. A Perfon 2 6. et 16. 
 hearing ; A Perfon receiving; a Perfon tejlifying; v. 8. 13- 
 a Perfon fpeaking ; a Perfon reproving ; a Perfon 1 4- 
 iriflrucling. &c. 
 
 Again to fpeak and hear are perfonal Actions; 
 but what is ilill more, this Confeffion of our 
 Faith is founded on the facred Form, which 
 was by Chrift himfelf enjoined to beufed at our 
 Baptifm ; we are Baptifed, in the Name of the Fa- 
 ther, and of the Son, and of the Holy Ghoft. (q) Now ' -\ M a f. c . 
 the Father and the Son, are both acknowledged xxviii.v. 
 Perfons ; therefore the very Conjunction of him 19* 
 with two allowed Perfons, does prove the Holy 
 Ghoft to be more than a Quality : In a Word, 
 a true, real, aud diftin6l Perfon. 
 
 Laftly, upon our Saviour's afcending up out 
 of the River Jordan after his Baptifm, there was 
 fuch a Manifeftation of the Holy Spirit, as puts 
 the Thing paft difpute ; for his Dcfcent and Ap- 
 pearance was vifible; it was the. Token given to 
 F f the 
 
The C R E E D E X P L A I N E D. 
 
 the Baptifl, whereby he fhould know the Mef- 
 
 (r) John, fiah : (r) / faw the Spirit, fays St. John, coming 
 
 c> * v - 33' down from Heaven <zs a dove, and he remained upon 
 
 him (ibid. 32.) Now a vifible Quality is a much 
 
 greater Myftery, than what our modern Scep- 
 
 ticks cavil at. What I have now to prove, is, 
 
 that the Holy Ghoft is not only a Pcrfon, but a 
 
 divine Pcrfon. 
 
 We believe the Holy Ghoft to be confubftan- 
 tial to the Father, and the Son, and that he 
 proceeds from them both, and is equal in all 
 things to them, and therefore he is truly God : 
 This isjirjl proved from the Creed itfelf, where 
 the Form of our Belief is expreffed in the fame 
 way, in regard to all the three divine Perfons : 
 7 believe in the Holy Gho/l, as well as in the Father 
 and in the Son. * Secondly, from St. Peter's 
 
 Words 
 
 * Several of the Primitive Fathers make a great Dif- 
 tinftion between believing and Mining in; for to believe 
 God, is to believe all to be true, that he has revealed ; 
 but 10 believe in God, is to love him, and put our whole 
 truft in him as our laft End ; and from thence they 
 prove the Divinity of the Holy Ghoft, and intimate to 
 us, that the Apoftles did on this account, omit to pre- 
 fix the Preporttion in before the other Articles, which 
 immediately follow this, as it is obferved by Ruffinus 
 (who lived in the fourth Century) in his Expofition of 
 the Apoftles Creed. 35. p. 5/5. where he obferves, 
 that" it is not faid, we believe in the Holy Church, 
 or in the Remiffion of Sins, or in the Rcfurreftion of 
 the Body ; for if, fays he, the Prepofition of in had 
 been added, it would have had the fame force with 
 what went before. But rvgw in thefe words, where 
 our Faith io the Divinity is declared, it is faid to be 
 in God the Father, and, and in his Son Jefus Chrift, and 
 in the Holy Ghoft ; but where the Creed fpeaks of 
 Creatures, and Myiteries. the Prepofition in, is not 
 
 " added 
 
Art. VIII. Difc. I. 219 
 
 Words to Ananias, why hath Satan tempted thy Heart 
 
 to lie to the Holy Gho/l ? Thou haft not lied unto 
 
 Man but to God. (f) Here you fee the Holy 
 
 Ghoft is called God. Thirdly, from St. John in his c ' 
 
 fir ft Epiille, where he fays, there arc three that j ] m c . v 
 
 give Teftimony in Heaven, the Father, the Word, and v. 7. 
 
 the Gho/l, and thffe three are one. Fourthly, from 
 
 the Form of Baptifm, where the Holy Ghoft is 
 
 equally numbred with the Father and the Son, 
 
 which ought not to be, if he was not God, La/I- 
 
 ly, from St. Paul's fecond Epiftle to the Corin^ 
 
 thians, where he thus concludes his Epiftle. 
 
 The Grace of our Lord Jefus Chrift, and the Love of 
 
 God, and the Communication oj the Holy Ghoft be 
 
 with you all. (t} From hence we prove the Holy W c ' xu * 
 
 '' added ; as we do not fa'-', we believe in the Holy 
 Church, but that we believe the Holy Church, not 
 as in Gpd, but as a Church congregated by God, 
 and we do not fay in the Forgivcncfs of Sins, nor in 
 the Rcfurreftion of the Body, but the Forgivnefs of 
 Sins, and the Refurrcction of the Body: Therefore 
 by this Prepolition the Creator is d/iiUnguiftied frorq. 
 t< the Creatures, and divine things feperated from human." 
 So that the not fixing the Proportion in before the Holy . 
 Catholick C hutch, and the other Articles which follow, 
 direfts us to believe them after another manner tlym tha 
 precedent Articles, before which, the Prepofitio.n is pre- 
 fixed ; for on the former we are to believe in as God, 
 whilft we are only fim.ply to believe the latter, as Myfte- 
 ries revealed by God \ or as St. Auguftin fays, that the 
 Creed obliges to believe the Church, but not in the 
 Church; fqr the Church, fays he, is not God, but the 
 Houfc of God; Ecckfivn ctedere, no.n tanizn in Ecckfixm 
 credere debemus, quia Ecctcfia nan Daus eft, Sfd Damns Dei eft. 
 Tom.io.Serm.de Tcmp.'iSi. p. 535. By all which it 
 appears, that the Ancients oblervd a great difference in 
 the Manner of their believing the feveral Articles of 
 the Creed, laving a great Strefsupon. the Prepolition in. 
 
 ? a T , r /~,r n 
 
 I f a &wfi 
 
220 The CREED EXPLAINED. 
 
 Ghojl to have the fame divine Nature with the 
 Father and the Son, as alfo to be a different Per- 
 fon from them both : So that we ought to gloriT 
 fy and worfhip him equally with the Father and 
 the Son, as the laft End and Object of our Af- 
 fections ; and therefore the Macedonian Herefy, 
 was condemned by the Church in the Year 
 381, which denied the Divinity of the Holy 
 Ghoft. 
 
 But we are not only to believe that the Holy 
 Ghoft is truly God, but we muft alfo believe 
 that the Holy Ghoft is given to Men, and that 
 he dwells in Chriftians. to make them live by 
 the Spirit of God ; 1 fay the Holy Ghoft inha- 
 bits among Chriftians, not only by his Grace 
 or Gifts, but by his perfonal Prefence. This 
 God has promifed by the Prophets Ifaias and 
 "Joel, whofe Words St. Peter has quoted in the 
 () c. ii. v Acts of the Apo files, (M) to make this Effufion of 
 J 7* his Holy Spirit among Men. ThisPromife our 
 
 Bleffed Saviour confirmed, and even verified, 
 when he fent the Holy Ghoft upon the Apoftles 
 and Difciples on Whitjunday, being then aflem- 
 bled together at Jerufalem. Here Almighty 
 God in a miraculous and fenfible Manner, ma- 
 nifefted the corning of the Holy Ghoft, for thofe 
 who had received him, fpoke in different Lan- 
 guages, and all Jerufalem were Witneffes of the 
 Miracle ; and there was at that Time a great 
 Concourfe of different Nations at {erufalem, each 
 Nation heard thefe Men fpeaking in their own 
 Language the Wonders of God ; which ft ruck the 
 Aas: J ews w ' tn Fright, Shame, Confufion, and 
 Apoft. c. Aftoniftiment, feeing on a fudden Men who 
 ii. v. ti. were before weak, ignorant, timorous, be- 
 come 
 
Art. VIII. Difc. I. 22 1 
 
 come zealous, fervent, and ative to all 
 Good ; they heard, I fay, a Company of illite- 
 rate Men, fpeaking the Languages of all Nati- 
 ons, and difputing with the learned, and mak- 
 ing themfelves admired by all for Wifdom. 
 Men chofen from amongft the meaneft of the 
 People, all on a fudden are capable by the in- 
 flamed Eloquence of their Difcourfe, to touch 
 Men's Heart's with Compunftion, and raife 
 their Minds to Heaven, w(io before were full 
 of Vice. Thofe who a little before were hated 
 and perfecuted, are now on a fudden admired. 
 And long after this, the Holy Ghoft continued 
 to give in the fame miraculous Manner the Gift 
 of Languages and Prophecy, and has continued 
 often to do the fame for the Converfion of In- 
 fidels. 
 
 But the Holy Ghoft is now ftill as ready to 
 defcend upon us, as he was upon the primitive 
 Chriftians ; when the Samaritans received the 
 Holy Ghojl by the Jmpofition of the Hands of St. 
 Peter and John, as we read in the Acts of the 
 Apoftles : (w) So the Impofition of the Hands (*>)c.\m. 
 of our Biftiops in Confirmation, are as power- 
 ful to give the Holy Ghoft, as were the Hands 
 of the Apoftles ; provided we approach with 
 the fame Difpofitions as the Samaritans did ; 
 this has ever been the conftant Belief of 
 the Catholick Church in all Ages dawn to 
 Vs.* 
 
 To 
 
 * It may perhaps feem ftrange to fo.me, that as there 
 is fo much declared in the Creed relating to the Father 
 and the Son, Ib little fhould be faid concerning the Holy 
 Ghojl ; but it muft be obferved, that there is a fufficient 
 
 and 
 
222 The CREED EXPLAINED 
 
 P- H. To come now to my fecond Point, wherein 
 I fhall endeavour to fhew you, what it is to live 
 by the Spirit of the Holy Ghoft. 
 
 It is eafy for Men of all Religions to pretend 
 they have the Holy Ghoft within them : Every 
 Fanatick, and Enthufiafl, pretends to the Spirit 
 of God ; but it is only an interior Light, al- 
 ways within, but never appears without by 
 good Actions ; thefe Men have received the 
 Holy Ghoft in their own Dreams and Fancy, 
 but thofe who have truly and really received 
 the Holy Ghoft, by the Impofition of the Bi- 
 fhop's Hands, don't boaft of interior Lights 
 which are never feen, but they fhew it outward- 
 ly by their good Lives. If we have the Spirit 
 of God, fays St. Paul, let us live by the Spirit 
 of God ; thofe who have this Holy Spirit with*- 
 in them, fhew if by the Fruits. For as Man- 
 kind before the coming of the Holy Ghoft, 
 were tepid and unalive to all Good, fo now 
 they are zealous, fervent, and active to all 
 Virtue. The Holy Ghojl gives us new Life by 
 infufing Charity into Man's Heart, which is 
 the Life of the Soul, and moving Chriftians to 
 every good Work that Merits eternal Life. 
 
 The 
 
 and manifeft Reafon, which is, becaufe there was not 
 then fo great a Controverfy in the Primitive Church, 
 concerning the Divinity and Perfon of the Holy Ghoft; 
 for though the Gnofticks, and Macedonians, or Pneumclo- 
 viac/iijls blafphemed Him, yet their A (faults were more 
 furious and violent againft the Father and the Son, 
 which obliged the Church to ufe her greateft ca.e for 
 the prefervation of that part , which was mod attacked, 
 as 6>. Epiphanius obferves in his Bopk. adverf, in 
 74, adverf. Pneumatoack. p. 384* 
 
Art. VIII. Difc. I. 223 
 
 The prefence of this Divine Spirit, in the 
 fiift Place, banilhes all Vices from the Soul, 
 and then endows her with his Gifts and Fruits. 
 Here let us coniider what thefe Gifts and Fruits 
 of the Holy Ghoft are, that we may know 
 what it is to live by the Spirit of the Holy 
 Ghoft. The Gifts of the Holy Ghoft are thefe 
 feven, enumerated in the eleventh Chapter of 
 the Prophet Ifaiah, and fecond Verfe. Firjl, 
 Wifdom, which teaches us, to direct our Lives 
 and Actions to God's Honour and Glory, and 
 the Salvation of our Souls, and opens our Eyes 
 to fee the Vanity of this World. Secondly, Un- 
 derflanding, which makes our Faith lively, and 
 enables us to penetrate into the Myfteries and 
 Tru-ths of our Chriftian Religion. Thirdly, 
 Council, which difcoversto us the Snares of the 
 Devil, and teaches the moft ignorant Perfons 
 in dark and dubious Caies to chufe that, which 
 is bcft both for themfelves, and the Honour of 
 God. Fourthly, Fortitude, which enables us to 
 overcome or furmount courageoufly all the 
 Difficulties of Temptations, aiid to undergo all 
 Dangers for God's fake. Fifthly, Knowledge, 
 which teaches us to know, and to understand, 
 the Will of God, and to comply with it. Sixthly, 
 Pitty, which makes us zealous, and fervent in 
 the Service of God. Seventhly, the Fear of God, 
 which curbs us from S^n, and makes us obedi- 
 ent to his Law, and fearful ofloolinghis Fa- 
 vour. 
 
 The Fruits of the Holy Ghoft are reckoned 
 up by St. Paul, in his Epiflle to the Galatians 
 A ) thefe twelve. Fir/I Charity, which fills us (xjc.v.az 
 with the Love of God, and our Neighbour. 
 
 Secondly, 
 
224 The CREED EX PLAINED. 
 
 Secondly, Joy, which enables us to ferve God 
 %vith Chearfulnefs. Thirdly, Peace, which keeps 
 us unmoved in our Minds, amidft the Storms 
 and Tempefts of vhe World. Fourthly, Patience , 
 which enables us to fuffer all Adverfities for the 
 Love of God. Fifthly, Longanimity, which is an 
 untired Confijence of Mind in expecting the 
 good Things of the Life to come. Sixthly, Good* 
 nefs, which makes us hurt no Man, but do good 
 to all even to our Enemies, and there is no 
 clearer Proof of the Holy Ghoft abiding in our 
 Souls, than this Spirit of Goodnefs. Seventhly, 
 Benignity, which caufes a certain Sweetnefs in 
 our Converfation and Manners, fo as to profit, 
 and advance others in Virtue thereby. Eighthly, 
 Mildnefs, which allays in us all the Motions in 
 Paffion and Anger. Ninthly, Fidelity, which 
 makes us punctual Obfervers of our Covenants 
 and Promifes, and even flrengthens our Faith, 
 fo as not to be fhaken by Perfecution, or ftag- 
 gered with Doubts. Tenthly, Modejly, which 
 obferves a fitting Mean in all our outward 
 Actions, even a;> to our Words, Drefs, and 
 Converfation. Eleventhly, Continency, which 
 makes us not only temperate in Meat and Drink, 
 but in all other fenlible Delights. Tuuelfthly, 
 Chajlity, which keeps a pure Soul in a pure 
 Body.' 
 
 Now as thefe are the Divine Fruits and Vir- 
 tues of the Holy Ghoft; you have in them the 
 Picture of a Chriftian Life. When I fee in 
 Chriftians, this Mildnefs of Spirit, this Sweet- 
 nefs of Nature, this Goodnefs of Manners, this 
 Heavenly Life : Thefe Fruits of the Holy 
 Ghoft, it is a true Mark that he abides in that 
 
 Soul; 
 
Art. VIII. Difc. I. $25 
 
 Soul ; becaufe the Tree is known by it's Fruits, 
 and there is nothing fo happy as fuch a Soul ; 
 where Peace, where Joy, where Charity, where 
 Goodnefs, where the Holy Ghoft has made 
 his abode, he banifhes from thence all Vice, and 
 fmful Plea Cures, and continually moves the 
 Soul to all Good, and fortifies her againft all 
 Temptations, both interior and exterior : 
 Nothing fo happy, as fuch a Soul, where the 
 Holy Ghoft refides, and fupports Man's Infir- 
 mities by fo many Divine Virtues, and ftrength- 
 ens him with celeftial Comfort ; fuch a Soul 
 no doubt, becomes great and happy by the 
 Pre fence of the Holy Ghoft, and that in no 
 fmall Degree, but in a Manner fuitable to the 
 Spifitof God. 
 
 O ! I wifh I could fee the Fruits of the Holy 
 Ghoft among all Chriftians, always zealous, fer- 
 vent, and aftive in all Good ; doing good to 
 all, mild to all, patient with all, keeping Peace 
 and Concord with all, fervent in Piety, a&ive 
 in all good Works, difcrcet in all their Words, 
 and prudent in all their Ways ; nothing can be 
 more happy under Heaven, than fuch a Society 
 of Chriftians. And what hinders us from being 
 fo ? Thefe Virtues do not feem to be fuch in- 
 fuperable Mountains, but that all may pra&ife 
 them if they pleafe ; Why cannot you leve 
 Peace, and confequently keep it with all Men ? 
 Is any thing more defirable to a Man than his 
 own Peace ? What great Mortification would 
 it be to you, to have the Joy of a quiet and fe- 
 ren e Conference, the eafe of Patience, the qui- 
 et of Contentedncfs ? What great harm would 
 G g it 
 
22$ The C R E E D EXPLAINED. 
 
 s 
 
 it be, what great Tafk, to be fomewhat more 
 difcreet and cautious in your Words, to 
 fhew more Goodnefs cf Nature, and Svveet- 
 nefs of the Holy Ghoft ? Are all thefe likely 
 to gain us the ill Will of Men ? Xo Chrif- 
 tians, thefe Virtues of the Divine Spirit are 
 conformable to our very Nature, and nothing 
 but a perverfe Temper will refufe to put them 
 in Practice. 
 
 The works of the Flem are oppofite to thefe 
 
 Ftuits of the Holy Ghoft : Thefe are all unclean 
 
 viz. Luxury, Enmities, Contentions, Envy, 
 
 Drunkennefs, Gluttony, Immodefty, and the 
 
 like ; now where this Spirit is, I may fafely 
 
 pronounce, the prefence of the Holy Ghoft is 
 
 banimed from that Soul ; for St. Paul declared, 
 
 that thofe Chriftians who do thefe Things, 
 
 #;Ephe. fhaij not inherit the Kingdom of God. (y) 
 
 c * v * What can be more afflicting than to fee among 
 
 Chriftians, who profefs to live by the Spirit of 
 
 God, nothing but the Works of the Fiefh, in- 
 
 flead of the Fruits of the Holy Ghoft ? 
 
 It is not furprizing that Chriftians, by their 
 Sins and Vices mould banifh the Holy Ghoft 
 from their Souls, by whom they were fan&ify- 
 ed ? and if we banifh this Holy Spirit thence, 
 tell me what Spirit think you will fucceed in 
 his Abode ? Since St. Paul affures us, if any Man 
 (z\ Rom. has not the Spirit ofChriJl, he is none, of his, (z) and 
 c.'viii. v. if he be none of his, whofe then muft he be ? 
 9 O! Dear Chriftians, enter now into yourfeives, 
 
 forfake and abandon thofe Vices, and evil 
 Ways, which make the Holy Ghoft aban- 
 don you, which banifh from your Souls this 
 'God of all Comfort, this Author of all Grace 
 
 and 
 
Art. VIII. Difc. I. 
 
 San&ity, this Caufe of all Virtue and Hap- 
 pinefs ; and thus you will have the Comfort to 
 hear at the lafl Day from the Mouth of your 
 BlefTed Redeemer, Come you, bleffed of my Fa- 
 ther, &c. 
 
 227 
 
 ***** 
 ** * * 
 
 * * * 
 
 Ggj$ ARTICLE, 
 
*x* 
 
 ( 228 ) 
 
 .#% A* 
 
 *;**;*iJ* *:!*! 
 
 ARTICLE, IX. 
 DISC O U R S E. I. 
 
 The Holy Catholick Church, the Com- 
 munion of Saints. 
 
 Upen this Rock I will build my Church, and the Gates of Hdl 
 Jhallnot prevail again/tit. Mat. c. xvi. v. 18. 
 
 TH E Apoflles having profefled in the eight 
 former Articles, eyery thing neceflary to 
 ]be known and believed, with refpefcl: to the 
 Blefled Trinity, they defcend now to the Arti- 
 ple of believing the Holy Catholick Church. 
 Which Article, is no lefs neceffary than any of 
 the former : For by believing the Catholick 
 Church, we come to the Knowledge of the Truth 
 of the foregoing Articles, and to under (land 
 rightly all the Articles of our Chriflian Belief. 
 And therefore as St. Auguftin has obferved, 
 (Pf. 30) the Prophets have fpoken in more 
 plain and clear Terms pf {he Church of Chi i ft, 
 
 than, 
 
Art. IX. Difc. I. 229 
 
 than they have done of Chrift Himfelf, and 
 the Reafon is, becaufe the Authority of the 
 Church, is the Guide by which we are to be 
 directed in all Things, which we believe of 
 Chrift ; and all true Believers are kept in the 
 Unity of the true Faith, which was founded by 
 Chrift ; which true Faith continues always in- 
 violable by a continual Obedience to the Church 
 of Chrift. This then being the End and Inten- 
 
 t O 
 
 tion of this Article ; let us now come to the 
 Declaration of it. 
 
 We profefs in this Article of our Creed, to be- 
 lieve one Holy Catholick Church, and Communion of 
 Saints, which feemingly contains two Points, 
 which I (hall treat of feparatelv. 
 
 There is nothing of greater Importance, than 
 the Belief of this Article, if Chriflians would 
 but fmcerely underftand what is meant by be- 
 lieving the Cathclick Church ; this Belief would 
 fave many Nations from the horrid Ship wreck 
 of Herefy; it would appeafethe whole War of 
 Religion, and give Peace to Chriftianity ; it 
 would confute old Herefies, and prevent new- 
 ones, if they would but believe the Creed ; 
 that there is but one true Church founded by 
 Jefus Chrift, and planted by the Apoftles, and 
 which all are bound to be Members of, and 
 which all are bound to hear, as well as believe, 
 and that this Church is in all Ages holy, as 
 the Creed which confefles it to be holy, is 
 in all Ages true. This, proves that the Church 
 never ceafed to be the Communion of Saints ; 
 and never was corrupt in her Faith. 
 
 What I .defign in this Difcourfe, is Fhjl, The Di _ 
 to explain to you what is meant by the Term vil, " 
 
 Church ; 
 
The CREED EXPLAINED. 
 
 Church ; and Secondly, to mew you that the 
 true Church of Chrift, is the one Holy Catho- 
 lick Church. 
 
 j>^ j^ Now as for the Term Church according to 
 it's Etymology in the Greek, 'tis a Congrega- 
 tion, or AfTembly of People called together, 
 and is fometimes taken for the Place where they 
 meet ; but in the Scripture Language it con- 
 ftantly relates to the Worfhipers of God, fome- 
 times in a more narrow and contracted, fome- 
 times in a larger and more extend ve Senfe ; viz. 
 The Congregation of Chrijlians in any parti- 
 cular City, is called the Church of that City ; 
 thus the Church of Jerufalem, Smyrna, Athens, 
 Ephefus, Corinth, Rome, c. Nay even Affem- 
 blies in'private Houfes, are fometimes thus dig- 
 nified ; as the Churches in the Houfes of Aquila 
 (} Rom. and Prifcilla, (a] the Church in the Houfe of Nym- 
 c. xvi. v. phaS) ^ ' In thc Hou j e Q j Philemon, (c) 
 
 fl}Co\ c Thcfe different Appellations, are not defign- 
 iv. v. 15. ed to fignify different Societies either as to 
 (c) Phile. faith or Government, but only the different 
 c,i. v. 2, Dift r icls, where the Faithful affembled, un- 
 der the fame univerfal Church, and were fo 
 diftinguiihed, in the Apoftolical Letters, ac- 
 cordingly as there was Occafion of being in- 
 ftrutled in their refpeftive Duties ; a different: 
 Addrefs being requifite, to make a proper Ap- 
 plication of what they were to be informed of : 
 So that all thefe different Churches, were in ef- 
 fect one and the fame ; the Church of Corinth, 
 was the Church of Chrift ; fo were thofe at An* 
 tioch, Thejfalonica, and wherever the Chriftian 
 Doctrine had taken Root. For whatever He- 
 reticks darted up, they were faid to make a 
 
 Divifton 
 
Art. IX. Difc. I. 231 
 
 Divijion, not in the Church of Alexandria, Rome, 
 &c. But in the Church in general : For they 
 were fo much they fame, as St. Paul tells us, 
 that if om Mcmbtr fuffered, all the Members f uffer- 
 fd with it; or if one Member was honoured, all the 
 Mcmbcrsrejoyceduith it. (d) This is the Church (d) i Cor. 
 which falls under our prefent Confideration, c. xii.v. 
 and not any particular Branch or Member, but * 6t 
 the univerfal Church in what parts of the World 
 ibever difperfed, who hold the fame Faith of 
 Clmjl, in the Unity of the fame Spirit. So 
 that the Church which Chrifl eftablifhed on 
 Earth, was a Congregation of People baptiz- 
 ed, and united together, by believing and pro- 
 fefling the fame Faith, which he had taught ; 
 and governed by lawful Paftors and Bifhops, 
 fubordinate to the Vicar of Chrift upon Earth, 
 as he had appointed. It being fuitable to the 
 Divine Wifdom, that in eltablifhing fuch a 
 Community, a Regulation fhould be obferv- 
 ed, to prevent the Inconveniences of Errors 
 in Belief, and Difobedience in practical Du- 
 ties. 
 
 But fome may objecl: and fay, how can the 
 Church of Chrifl be known by Faith? Since 
 Objects of Faith are obfcure and lie not within 
 the Cognizance of. our Senfes. To this I ari- 
 fwer, that the Church, as it is a vifible Being, 
 is not an Objecl: of Faith, but only known by 
 the Senfes and Reafon, and by the undeniable , 
 
 Marks it carries both in the Scripture and the 
 Creeds, of it's being One, Holy. Caiholick. and 
 Apo/lolical, which are anfwerable to all the Re- 
 quilites, that Piudencc can fuggell, to fubmit to 
 it's Authority. Now tthat we me^n by the 
 
232 The CREED EXPLAINED. 
 
 Objedl of Faith in the Church, is the Divine 
 Authority conferred upon it, in being directed 
 by the Holy Ghoft, having a Power of binding 
 and loofmg, and producing Grace, by means 
 of the Sacraments. Thefe are invifible, and 
 the Object of Faith only ; and of this we have 
 a parallel cafe in our Bleffed Saviour, whilft he 
 was upon Earth, his Humanity was the ObjecT; 
 of Senfe and Reafon, but his Divinity was the 
 Objea of Faith. 
 
 From hence we may fee, that three Things 
 are requilite to become a Member of the true 
 Church of Chrift, viz. Firft, that the Perfon 
 be baptized either actually, or in dejire : Second- 
 ly, that he believes the Doctrines which Chrift 
 delivered ; and Thirdly, that he be obedient to 
 the Authority, which Chrift placed him under. 
 But alas ! there are many, who pretend to be 
 Members of Chrift's Church, who are divided 
 in their Faith, teaching Doctrines direftly con- 
 trary to one another, and by feparating them- 
 felves into different Congregations, and not 
 paying Subjection to the fame Authority, but 
 either to none, or to that of their own choof- 
 ing ; all this does not feem confiftent with the 
 Wifdom of fo wife a Legiflator ; for if every 
 civil Community is provided with Rules a- 
 gainft Divifions, certainly the God of Peace and 
 Unity, would not eftablifh a Church to be ex- 
 pofed to all the Inconveniences of Errors and 
 Difobedience ; and therefore v/hoever do not 
 believe all that Chrift taught ; and will not obey 
 the Authority which he appointed, they are not 
 true Members of his Church ; and of Courfe 
 they are not in the Way to Heaven, for our 
 
 Saviour 
 
Art. IX. Difc.I. 
 
 Saviour has declared, that he who believes nctjhall ( e ) M 
 be condemned, (e) And again, that he who will ftctf^g XV1 ' v * 
 hear the Church, let him be unto thce as a Heathen ( jj Mat. 
 and a Publican, (f) Perhaps fome will fay, that c. xviii. 
 this Doctrine is very fevere, and uncharitable, Vt 1 7 
 as it feems to infmuate that none can be faved 
 out-of the Catholick Church, notwithstanding 
 
 O 
 
 nothing can be abated of it, fmce it is the 
 Doftrine of the Gofpel of Jefus Chrijl, and it is 
 what the Catholick Church has conftantly taught, 
 that no one can be faved unlefs he be a Member 
 in the Catholick Communion, either actually or 
 virtually, that is, either \nfacl or in defire, for 
 there is no fure way to Heaven out of the Ca- 
 tholick Church. This general Rule of the Ca- 
 tholick Faith, that none are faved out of the 
 Communion of the orthodox and univerfal 
 Church, (except where is invincible ignorance) 
 follows by a plain and necelfary Confequence 
 from the Scripture, as well as from the Apof- 
 tolical and Nicerie Creed. For that there is 
 but one true Church and Religion, is very plain 
 and evident from the Scripture : St. Paul in 
 his EpiRle to the Ephefians fays, there is but 
 one God, one Faith, and one Baptifm. (g) An'd (S ) c - i v 
 for this Reafon has Almighty God, font fome v * 5 * 
 Apoftlts, fome Evangelijls, and feme Pajlors and 
 Doctors, that the myftical Body of Chrift, that 
 is, the Church may be built and perfected^ fo 
 as to be one Body, that we may all meet and 
 agree in the fame Doftrine and Sentiments, in 
 one and the fame Faith, and may not be like 
 little Children, wavering and changeable as the 
 Winds, tofTed to and fro, with various and 
 different Notions and Opinions, and not know- 
 H h ing 
 
S34 The CREED EXPLAINED. 
 
 ing \v here to fix and fettle ; on which Account, 
 be furc fays the fame Apoftle, that you be 
 careful and folicitous, how to preferve Unity, 
 ,..,., Peace, and Concord/A) 
 
 v.ii.12. In like manner, in his firft Epiftle to the 
 13. Corinthians, / befeech you Brethren, fays he, in 
 
 the Name of our Lord Jefus Chrift t that you allfpeak. 
 the fame thing ', and thai, there be no Divifions among 
 (t)c.i.v.iojyoM. (z) And in the 14th Chapter of the fame 
 Epiflle, he fays, that God is a God of Peace, of 
 f*J v '33 i Unity, and not of Difjenfion, and Difcord. (/} 
 And in reality, if different Principles, if con- 
 trary Religions, if any but one Faith, was to 
 be allowed of, the Church of God, the King- 
 dom of Chrift, would be foon overthrown, 
 dilfolved, and reduced to nothing. According 
 to what our Saviour himfelf fays, that every 
 Kingdom that is divided againft itfelf mud fall 
 (1) Mat. to Defolation and Ruin. (I) But it is to be ob- 
 c. xii.v. ferved, that it is not only the Faith and Doc- 
 2 5* trine of the Church, that is to be ever one and 
 
 the fame, but the Church herfelf is likewife to 
 be one Body, one Society of Men, one Com- 
 munion, one Houfe, one Fold, one Flock, un- 
 der one Paftor ; and as in a natural Body the 
 Members mull be united together to make up 
 one Body, fo muft the Faithful be all united 
 together in one Communion to make up Chrill's 
 one Myftical Body, of which he himfelf is the 
 invifible Head, and they the Members. 
 
 Again, if Chrift has only one Holy, Catholid, 
 and Apofiolick Church, which is the Communion of 
 Saints ; if he has only one Church which is built 
 upon a Rock, and againft which the Gates of Hell 
 hall not prtvail, (m) If he has only one Church, 
 
 U'hlC/t 
 
Art. IX. Difc. I. 235 
 
 which is the Pillar and Support of Truth, (n) And ()tTim. 
 with which he promifed to continue always to C *_ UK Vm 
 the End of the World. (0} And which is therefore / ;i j ;!viat.c. 
 the Church of all Ages, as well as the Church xxviii. v. 
 of all Nations ; if he has only one Church to ~ 
 which the Lord added, and adds daily, fuch as JJiall 
 be faved: (p] Then it is at lead ^ general Rule of (>,} AcK 
 divine Faith, that none are faved out o[ the c - n - v - 
 Communion, of this Church ; nay fetting afide '^ 
 invincible Ignorance, the Rule is unmcrjal, and 
 without Exception. 
 
 This Doftrine of the Catholick Church is fo 
 unqueftionable, that the greater part of Chnl- 
 tians, and reformed Churches, of what denomi- 
 nation fo ever have taught the fame. Calviu 
 fays, that out of the. " R'ifom of 1 he vilible Church 
 " no Remiffion of Sins, no Salvation is fo be 
 (t hoped for. (q) Be/.a. the great Difciple of C.'al- (</; L. 5.-. 
 " vin fays, ///or . ; s an'v me. true, Clmrch : And I'^-^ap. 
 *' there always ndi nn>l always will be a Church, out J< -' 1- 
 fc of which there is no Salvation, (r ) TV<elaltis (>') In 
 " fays, it's a thing abfolutely Nrrcilary, \f we 9??^' 
 " will be faved, to embrace the Communion of v / ' ft ' 
 " the Catholick Church, out of which there v 
 < : is no Salvation. (f~) TJie learned Bi(hop Per- /-/^ ^ ;^ 
 <{ fon, Birtiop of Chefter, in his Expofition oflnftit.d. 
 < the Apoftles Creed, lays that the Neceflity Kecks. 
 ^ of believing the holy Catholick Church ap- [ arL ^ 
 " pears fir 11 in this, that Chrijl has appointed 
 ' it as the only way to eternal Life. We read 
 " at fir ft, fays he, that the Lord added to the 
 " Church daily fuch as Jhould be faved ; (t] and (t] Aft?, 
 ^ what was then daily done, has been done fince c - i; v\ 
 *' continually : Chri/}, never appointed two ^ 7 ' 
 <* ways to Heaven, nor did he build a Church 
 H li '3 " to 
 
236 The CREED EXPLAINED. 
 
 " to fave fome, and make another Inftitution 
 ** for other Men's Salvation. There is no other 
 " Name under Heaven given among- Men zv/iereby 
 MA ft " we *wjt.&*f a!ve & but the Name ofjefus. (HI Kr\d 
 iv. v. 12. " tnat Name, is no otherwife given under Hea^ 
 " ven then in the Church. As none were faved 
 " from the Deluge, but fuch as were in the 
 '* Ark of Noah, framed for their Reception 
 " by the command of God ; as none of the 
 " firft born of Egypt lived, for fuch as were 
 " within thofe Habitations, whofe Doorpofls 
 " were fprinkled with Blood, by the Appoint- 
 " ment of God for their Prefervation ; as none 
 " of the Inhabitants of Jericho could efcape 
 " the Fire and Sword, but fuch as were in 
 ct the Houfe of Rahab, fo none (hall ever ef- 
 " cape the eternal Wrath of God, which be- 
 " long not to the Church of God." (w] 
 (zu)P. The Proteftants of Switzerland fay, in their 
 
 cccxhx. Profefiion of Faith : " We have fo great a va- 
 " lue for bein^ in Communion with the 
 
 o 
 
 " Church of Chrijl. that we fay, thofe cannot 
 
 " have Life in the fight of God, who are not in 
 
 " Communion with the true Church of God, 
 
 (y) Con-" but feparate themfelves from it." (y) 
 
 fcfs. Hd- The Proteftants of Scotland, in the Year 1568 
 
 ^ An* ^ n tne i r Pfoieffion of Faith fay : Ci We believe 
 
 15^6. et <; in one God, the Father, the Son, and the 
 
 in S^'nt. " Holy Spirit ; fo we firmly believe that there 
 
 Conrcfs. was f rom tne beginning, that there now is, 
 
 '' and that to the end of theWorld there will al- 
 
 \^J t-Il L. v tC 
 
 An. 1654. " ways be, one Church, which is the Catholick, 
 ^34 ' c that is, the Univerfal Church, out of which 
 
 " Church there is neither Life, nor everlafting 
 
 " Happinefs." 
 
 The 
 
Art. IX. Difc. I. 237 
 
 The French Huguenots, in their Catechifm on 
 the tenth Article of the Creed fay, " Why is 
 " this Article of forgivenefs of Sins put after 
 " that of the Church? Anfwer. Becaufe no 
 ' one obtains Pardon for his Sins, unlefshebe 
 " fiift incorporated with the People of God, 
 " and continue in Unity and Communion with 
 " the Body of Chrift : For noneofthofe who 
 *' withdraw themfelves from the Communion 
 *' of the Faithful, to make a Seel: a part, ought 
 '' to l?ope for Salvation, as long as they con- 
 " tinue feparated from them." 
 
 The Church of England, in the 18 of the 39 
 Articles fays, they are to be had accurfed who pre- 
 fume to fay, that every Man Jhall be faved by the 
 Law or feel which he projeffeth, tho he be diligent to 
 frame his Life according to that Law, and the Light Art. 18, 
 of Nature. Thus you fee, that it is not only the 
 Catholick Do&rinc, that none are faved out of the 
 Cathohck Communion, but it is alfo the Do6trine 
 of all reformed Churches. 
 
 As to what is objected, that this Doctrine is un 
 charitable, 1 anfwer it is not, nay I affirm it to 
 be the reverfe : For is it not Charity to pub- 
 lifh, what the Word of God, the Creed, and 
 Tradition of all Ages, obliges us to think, con- 
 cerning Salvation out of one Catholick and un- 
 divided Communion ? Is it not Chirity to put 
 them in mind, that no Religion is fafe to any 
 one, becaufe he and his Fiiends were bred up 
 in it, becaufe it fuits beft his Intereft, and is 
 the prevailing Religion of the place ? Was it not 
 Charity in St. Luke to tell us that the Lord ad-, 
 ded daily to the Church, In one undivided Com- 
 munion, fuch as Jhould bejaved? (z) In like/ 2 ;Aas. 
 
 Manner c.ii.v. 47 
 
238 The C R E E D E X P L A I N E D. 
 
 Manner, is it not Charity in us to declare open- 
 ly, that People cannot be faved without Bap- 
 tifm, nor without keeping the Commandments 
 of God, for in all this, we declare nothing from 
 ourfelves, but from the word of God. True 
 Charity always was, and always will be, un- 
 known practically to thofe who want it. 
 Wicked Men think it highly uncharitable to, 
 have their Pleafures dillurbed, by the unwel- 
 come news of Death and Hell. Can any thing 
 appear more uncharitable to Infidels or Unbe- 
 lievers, than thefe words of Chrift himfclf, he who 
 (a) Markg&>wj notJJiallbe condemned. (a] And will not Here- 
 C fi XV1 v 'ticks always think thofe words of our Saviour 
 Chrift Uncharitable, he that will not hear the 
 Church, let him be unto thee as a Heathen or Pub- 
 lh\ M H can - (b] But muft not faving Truth be told, 
 c xviii ' becaufe we are pretty fure before hand, that it 
 y. 17. will not be believed ? Muft Charity neglect it's 
 Duty, becaufe Herefy is deaf, true Charity 
 flatters not, nor does it invent new ways to 
 Heaven, but does all it can to help all thither 
 according to the old way, the only Way ? On 
 which account it admonifhes, proves, and en- 
 deavours to convince all People of theMiftakes, 
 and Errors in which they are engaged. And 
 it is plain to the World; that this is what the Mi- 
 nifters, and Preachers of the Catholick Church 
 have continually done, even to the Lois of 
 Thoufands and Thoufands of their Lives : So 
 that this' very charge of Uncharitablenefs again ft 
 us, is not only groundlefs and weak, but is 
 in itfelf Uncharitable in the higheft Degree. 
 
 As to what fome do alledge, that the Scripture 
 iiflures us, that a Remnant of all Religions Jhall he 
 
 favcd 
 
Art. IX. Difc* I* 239 
 
 feued ; to this I anfwer, that the Scriptures no 
 where fay fo. But Men who are refolved to 
 live and die in Error, will never want a Text 
 for it. The Prophet Ifaiah 'tis true fays, that 
 a Remnant only of the Jews was to return from 
 Babylon, (c} And St. Paul quoting thefe Words (c)Ifa. c. 
 of Ifaiah, tells us, iho the Number of the Children x - v - 2 o 
 be as the fands of the Sea, a Remnant, (that is a 
 fmall part of them) Jhall be faved. (d) Which (^) Rom. 
 Remnant the Apoftle himfelf explains of fuch c.ix.v.27. 
 of the Jewifli Nation, as at that time by entering 
 into the Church were faved, by God's Grace. 
 (e) But what relation has this, to the faving ( c ) R m - 
 of a Remnant, of all Religions, of Chriftians, c * X1< v * 5 
 Jews, Turks, and Pagans. 
 
 We muft here take notice, that the Catholick 
 Church which was eftablifhed by Chrift, will 
 continue to the End of the World; notwith- 
 ftanding the little regard that is paid now a 
 Days to Religion ; the prodigious Increafe of 
 Atheifts and Infidels; the Multitude of luke- 
 warm, and tepid Chriftians ; tho' all thefe bid 
 fair for the fulfilling of our Saviour's Prediction, 
 that, when he comes, he Jhall hardly jind Faith upon 
 the Earth.(fj Yet we muft reft in full Affurance//J L c . k * 
 that no Storms or Perfecutions whatfoever,^' xvuu 
 (hall prevail fo far as totally to overthrow, or de- 
 flroyit; for we have the Afturance and Promife 
 of our Saviour Chrift, that he will be with his 
 Church to the End of the World ; behold I am 
 With you to the End of the World, fays our Blelfcd 
 Redeemer. fgjAnd the Prophet Daniel tells us, (g) Mat-; 
 that the Kingdom of Chri/l fhall never be dejlroyed, c - 
 but that it Jhall fland for ever.(h} Again, as we v * 
 believe in the Greed ; fo every Article thereof^. ' 
 
 muft 
 
 ao. 
 
240 The CREED EXPLAINED. 
 
 muft always be true, therefore there muft al- 
 ways be a Holy Catholick Church, the Perpe- 
 tuity of which will remain to the End of the 
 World. 
 
 But what is Mill farther to be obferved is, 
 that the Church of Chrifl is always vifible and 
 known, for our Blefied Saviour compares it, to 
 CO ^ at - a City placed upon a Hill, which cannot be hid [i] 
 c.T.v.14. J> S T OVV j t j s certain nothing can be more con- 
 fpicuous or vifible than a City placed upon a 
 Mountain. The Prophet Daniel calls it a great 
 (k) Dan. Mountain whichjilh the. -whole Earth, (k] and the 
 c.ii.v.35. Propel- ijaiah ca ll s ft a Mountain upon the Top 
 of Mountains, and fays, that all Nations fhall 
 (I) Ifa. c. flow unto it. (/)The learned Do&or White, calls 
 ii. v. 21 the Church of Chrjft avifible Church, (m) Be- 
 (wz)Seehis uc j es? now can the univerfal Church of Chrifl be 
 th e w C invisible or unknown, fince fhe always profef- 
 c. xxxvii.^ es ^ er Faith; and Terms of her Communion 
 and has Mmifters preaching, baptizing, and 
 adminiftering the Sacraments : Thefe are all 
 outward and fenfible Actions, which are incon- 
 fiftent with an invifible Society of Men. There- 
 fore the Church of Chrifl muft of Neceffity be 
 always vifible, and not invifible, as fome would 
 have it, upon account of their being convinced, 
 there were none of their Religion or way of 
 thinking, to be feen or heard of in the World 
 three hundred Years ago. 
 
 I now come to the outward or vifible Marks, 
 * ** by which the Church of Chrift may be known, 
 the chief are expreffed in the prefent Article 
 of the Creed under our confideration, viz. the 
 Unity, Sanftity, Catholicifm or Univerfalily of the 
 Church. But perhaps fome will fay, if thefe 
 
 are 
 
Art. IX. Difc. I. 241 
 
 are the Marks of the true Church of Chrift, how 
 mall we account for the Behaviour of thofe.who 
 ftand off, and are not convinced by fuch plain 
 Proofs, and cannot fee the City, that is placed 
 upon a high Hill, nor find out the Way where- 
 in Fcols cannot Err, for fuch the Church of God 
 is defcribed to be in the holy Scriptures, () () I&. c 
 and it is inconceivable, that fuch Multitudes of xxxv * 
 Men of the greatefl of Penetration, Learnrng 
 and Zeal, fhould not difcover, and own the 
 Church recommended by fuch advantageous 
 Circumftances. To this I anfwer, that it is a 
 melancholy Reflection to confide r the Blindnefs 
 and Stupidity of Judgment, which is occafion- 
 ed in Mankind, through Pride, Intereft and 
 the Love of Pleafures. We can but admire 
 the Stupidity of Praroah and the learned Egyp- 
 tians, who could not, or would not difcover the 
 Finger of God in fo many Miracles, that were 
 wrought among them by Mofes and Aaron ? 
 What a thick Veil of Darknefs was thrown 
 over the Jews, when they would not acknow- 
 ledge the Meffi ah ; and the undeniable Proof 
 of his Miracles made no impreffion upon them ? 
 Could there be a greater Stupidity, than that 
 of the whole World, when they adored Stocks 
 and Stones and acknowledged the vileft Crea- 
 tures to be their Gods ? And what wonder is 
 it, if Hereticks fhould lie under the fame Infa- 
 tuation, and not fee the Church, tho' reprefent- 
 cd to them with fo many outward Marks ? 
 
 We now proceed to confiderthe Marks, that 
 
 are attributed to the true Church of Chrift, 
 
 viz. It's Unity, Holme fs, and Cathoittifm or Uni- 
 
 wrfaiity; As to it's Unity I have already fpok- 
 
 I i en 
 
342 The CREED EXPLAINED. 
 
 en of it ; it remains then that we mould fee, 
 what right the Church ofChrift has to^ the Epi- 
 thet of. Holy. 
 
 In thejtrfl place it is certain, that the Church 
 
 of Chrift has a right to the Epithet of Holy 
 
 from its Founder, who was mod truly and 
 
 eminently fo. Secondly, it has an undifputed 
 
 right to the Denomination of Holy from the In- 
 
 flitution, which how much foever it be abuf- 
 
 ed, can never ceafe to be both holy arid per- 
 
 feel; : God called us, fays St. Paul, with a Holy 
 
 calling. (0) And it was the Intention of our In- 
 
 (o) Tim. flitution that every one, mould depart from Ini- 
 
 e. i. y. 9, q U iiy W / 10 nameth the name of our Lord, (p] It 
 
 ^;ibid.c. ca vj s U p 0n us an( j exhorts us to be Holy; it 
 
 11. V. 10. . r , ,,, TT i- r i T 
 
 points out the Way to Holinejs, and it we are 
 not Holy, it is our own fault, by a violation of 
 it's Ordinances ; we may abufe this Inftitution, 
 but we cannot deftroy the Inftitution itfelf: 
 Chriflians may be uncharitable ; but the Church 
 of Chrift is neverthelefs a charitable Church : 
 The Doctrine it delivers, tends to Holinefs. 
 The Lefibns are fuch as are agreeable to Rea- 
 fon, and ferviceable towards making Men good, 
 both good Neighbours, good Subjects, and 
 good Chriftians. Thirdly, it has appointed and 
 provided us with Inftruments, and means of 
 becoming Holy, viz. The ufe of the Sacra- 
 ments, which are the Channels of Grace. Fourth" 
 ly, It abounds with the Fruits of Holinefs, even 
 vifible to the Eye, in Numbers of her Mem- 
 bers : But we are not obliged from the Words 
 of this Article, to believe that all or every one, 
 who conflitutes the vifible Church of Chrift is 
 realy Holy : The Church may be prbperly 
 
 called 
 
Art. IX. Dife. I. 343 
 
 called Holy, notwithftanding the Wickednefs 
 and Corruption of fome of it's Members. 
 
 Let us now examine and fee how the Church 
 of Chrift; is Catholick, which Word fignifies 
 Univerfal. The Church of Chrift is called the 
 Catholick or Univerfal Church, upon account 
 of the ancient Prophets foretelling it's Univer- 
 frility ; as alfo becaufe in the Apoflles Days 
 the Chriftian Belief was preached over feveral 
 Parts of the World ; and in all the firft Ages, 
 the true Church was always known by the 
 Name Cathaliek, to diftinguiih it from all falfe 
 Churches, as it appears by the Writings of the 
 ancient Fathers ; hence the Donatijls and fame 
 other ancient Hereticks coveted to be efteemed 
 and called Catholicks, but St. Auguiiin and the 
 orthodox Party, fhewed the abfurdity of their 
 Claim : Firft, becaufe the Donatifts, made 3. 
 particular Society, were confined only to Africa, 
 and by confequence could not be the Catholick 
 or Univerfal Church. Secondly, becaufe their 
 diftinguifhing Name, was taken from thofe Per- 
 fons who were Authors of the Defection, as, 
 Montanifo, Manichees, Palagians, Arians, Nova- 
 tians, &c. Thirdly, becaufe thofe who were in- 
 different Perfons, called none Cathohcks, but 
 fuch as were in Communion with the Univerfal 
 Church. Fourthly, thofe very Kereticks them* 
 felves were fo convinced, that they had no 
 right to that Appellation, that they feldom, 
 palled themfelves by that Name, and if they 
 were afked, to fhew a Perfon the Church or 
 Chapel where Catholicks aflembled, they durfl 
 not point at their Schifmatical Meetings, but 
 fen.t them to thofe who communiqatqd with the 
 J i 2 Churches 
 
244 The CREED EXPLAINED, 
 
 Churches abroad. Thefe are St. Auguftin's 
 (<7)See.St.Reafons. [q] And may be applied to all the 
 E^p 00 "!" modern reformed Societies, as Lutherans, Cal- 
 c. x'li.et 1*. vi n lft s > Hugoncts, Anabaptijls, Mtthodijls, Sec. 
 vera Re- But it muft be obferved, that the Word Uni- 
 lig. c. \'\i.verfal is here to be taken comparitively to all 
 other Societies or Sefts, and chiefly as to Time, 
 Place, and DoBrine, in thefe three refpets, the 
 Church is Univerfal, and no other. Heathens 
 are not under our Confideration, but only 
 thofe Bodies who believe in the true God, and 
 were feparated from the Church Univerfal. 
 Firjl, it is Univerfal as to Time, becaufe the true 
 Church of Chrift muft be as ancient as the Apof- 
 tles, that is to fay, prior in time to any Body or 
 Society of Men divided from it. Secondly, it is 
 Univerfal as to Place, having flourifljed in many 
 parts of the Earth in every Age, fmce it was efta- 
 blifhed. Ihirdly, it is Univprfal in Doftrine, al- 
 ways teaching the fame Faith in all parts of the 
 World, and the fame Creed being always it's 
 Rule ; and all it's Members yielding Obedience 
 to the fame Authority. 
 
 I mail now clofe the firft part of this Article 
 as ufual, with a fhort Review of what Confide- 
 rations I have offered upon it ; from whence 
 it appears, that he who truly alfents to this 
 Article, muft believe that Chrift has a Church 
 upon Earth , and that we are bound to believe 
 and obey her ; and that there is only one true 
 Church or Congregation of faithful People ; and 
 that this Church is One, Holy, Catholick, or Uni- 
 verfal; and we believe that this holy Catholick 
 Church is, and always was a vifible Church, 
 and that it will continue to the End of the 
 
 World j 
 
Art. IX. Difc. I. 
 
 245 
 
 World; we alfo believe that out of this one, 
 
 holy Catholick Church, or Communion, there 
 
 is no hope of Salvation : Thus far we believe 
 
 of this Article, which I mall conclude with 
 
 thefe Words of St. Auguftin ; that "there is 
 
 " not any thing which a Chrillian ought to fear 
 
 " fo much, as to be feparated from the Body 
 
 " of Chrift, which is the one Catholick Church ; 
 
 '* for if he be feparated from the Body of Chrift, / r <\ ^ 
 
 " he is not a Member of Chrift, and if he be track. 27, 
 
 " not a Member of Chrift, |ie is not nourilh- 
 
 " e4 with his Spirit, (r) 
 
 **** 
 *** 
 ** 
 
 ARTICLE. 
 
ARTICLE, IX. 
 DISCOURSE, II. 
 
 The Holy Catholick Church, the Com- 
 munion of Saints. 
 
 That you alfa may have fellow/hip, or Communion with as, an$ 
 ourjdiowjhip is with the Father and the Son Jtfus Chrijt. 
 j Epift. ot St. John. c. i. v. 3. 
 
 ST. John the Evangelift writing to the Faith- 
 ful concerning the divine Myftery of the 
 t Epift. Incarnation ofChrift, gives them this Reafon 
 John c. i.f or hi s f Q doing, that you alfo, fays he, may have 
 fellozv/hip with us, and our fdlowfhip is -with the Fa-, 
 ther and the Son. Now this Fellowship is placed 
 in the Communion of Saints -, which I fhall explain 
 to you in the Firjl part of this Difcourfe ; and 
 Secondly, I fhall fhew you that the Authority of 
 the Catholick Church is of divine Inftitution, 
 and by Confequence, that Ihe is Infallible in her 
 Do&rine. 
 
 In 
 
Art. IX. fiifc. It. 247 
 
 In this Article of our Creed, the Catholick P. I. 
 Church is called the Communion of Saints, or an 
 Aifociation of thofe, "who are called to be Saints, 
 that is, whom the divine Providence, has thought 
 Jit to make partakers of the Inheritance of the Saints 
 in Light, as St. Paul exprefles it. (f) For tho' in (#Col.c. 
 this Communion there are feVeral bad and wicked x * v - 1S * 
 Men, yet their Vocation is that of San&ity, 
 and as St. Ambrofe obferves, the Root fays heY 
 is holy tho the Branches arefruitlefs. (t) All Chrif- ( OAmbro. 
 tians allow that the Apoftles were a company 1>8 - lnLuc 
 of Saints, tho' there was a Devil among them, 
 viz, Judas. The Faith which they preached 
 to the World, is called the Faith delivered ta the 
 Saints ; and the Chriftian Churches were called 
 the Churches of the Saints, even at a time when 
 there were many Impieties pra6lifed among 
 fome of them : But we muft here obferve, that 
 as the Church of Chrift is not barely nominally 
 Holy, but really and truly Holy ; fo likewife are 
 it's Saints, not in Name only, but really Saints. 
 For by the Tenour of the Gofpel it appears, 
 that they only are to be ranked in that Clafs, who 
 are Sanclifird by Chrift Jefus ; and who there- 
 fore are holy both with refpecl: to their Faith,, 
 and with refpecl: to their Lives and Converfation, 
 by endeavouring to imitate him, who called 
 them to be Saints, that as he is Holy, fo may they 
 alfo be Holy in all manner of Converfation ; 
 abounding in every good Gift. Thefe are the 
 Saints of the Church of Chrift, and thefe are the 
 Saints on whom we are required by this Article 
 before us to turn our Attention. The former 
 part of this Article, obliges us to alfent to the 
 Exiflence of fuch Saints ; but this requires us to 
 
 believe 
 
248 The C R E E D EXPLAINED. 
 
 - believe that thefe Saints have Communion or 
 Fellowfhip not only with God and his Angels, 
 (as fome would have it) but even with the 
 Saints in Heaven, and with each other whether 
 living or Dead. 
 
 To enter now upon the Subject relating to 
 thefe Terms, of the Communion of Saints, the 
 meaning is this, that there is a ftrict Union and 
 Communion among the Saints with each others 
 Prayers and good Works ; who are all united 
 in one and the fame Faith, one and the fame 
 Spiritual Intereft ; in one and the fame 
 Hope ; all receiving the fame holy Sacra- 
 ments and Rites ; and worfhip God with one 
 Mouth, and one Heart ; and the Reafon is this, 
 becaufe the Church of Chrift is as it were one 
 Body, and all the Members of it live by the 
 fame Spirit of the Holy Ghojl, who keeps them 
 together in that holy Union and Communion. 
 And as all the Members of the Body concur and 
 help to the Good of each other, fo every Mem- 
 ber of Chrifl's Church helps to the good of the 
 reft and receives good by the reft, partaking re- 
 ciprocally of each others Prayers and good 
 Works. / am partaker with all them that fear thee 
 (to) Pf. and keep thy Commandments, fays the Royal Pro- 
 cxvhi. v. phet. (u) And in the Lords Prayer our Saviour 
 *' has taught us to pray, that every one mould 
 
 afkin the Name of all, faying, give us our daily 
 Bread, and forgive us our trefpaffes. 
 
 But it muft be obferved that all thofe who 
 are not in the ftate of Grace, that is to fay, who 
 are guilty of any grievous or Mortal Sin (un- 
 repented of) lofe in a great meafure the Benefit, 
 which they would otherwife receive by the good 
 
 Works 
 
Art. IX. Difc. II. 
 
 Works of others, as long as they remain in that 
 flate ; for tho' they are Members of the Catho- 
 lick Church, yet as they want the Life of Grace, 
 fo they receive no farther affiftance from them, 
 than in order to get out of that bad ftate. The 
 Benefit which is reaped by the good Works 
 of others, is participated or fhared by every one 
 in meafure and proportion to the Difpofition 
 which he has for it, and according to the In- 
 tention of him who performs the Work ; for 
 as we are more or lets in his Intention, fo do 
 we partake more, or lefs Benefit by the Works 
 which he does ; from hence we may fee, what a 
 Happinefs it is to be in the Communion of the 
 Church of Chrift, and in the ftate of Grace, fo 
 that we may cry out with the Royal Prophet, 
 Blejfed are they who duell in thy houfe Lord, (w) , . p{ - 
 This Communion or Participation among i xxx ni. 
 the Saints with each others Prayers and good v, 5. 
 Works, is not only with regard to the Living, 
 but alfo with refpecl to thofe, who are depart- 
 ed this Life in Righteoufnefs ; and the Rea- 
 forf is, becaufe they are always a Part of 
 Chrift's Flock, and Members of his Myflical 
 Body the Church. For as Chrift died for all 
 Men, and all are redeemed with the Price 
 of his precious Blood, fo all compofe the 
 Body of his Church, who are united to him 
 by Faith in this World, or by Charity in the next. 
 St. Auguftin fays " that the Church in general 
 " does not only include all the Faithful, who as 
 " yet are detained in this World ; but alfo the 
 " Saints in Heaven, who help us by their 
 " Prayers ; and as we are defigned to be par- 
 " takers of the fame Glory, fo atprefcnt we are 
 K k " united 
 
The CREED EXPLAIN^ D> 
 
 " united by the fame Tye of Charity, which ter- 
 '* minates in the Worlhip, and Love of one 
 " God." (St. Aug. in Enchir. c. Ivi.) Again he 
 fays, " that the Souls of the Faithful departed 
 " are not excluded from the Communion of 
 <f Saints, as they are a Part or the Kingdom of 
 " Chrift ; otherwife it would be in vain, fays 
 " he, to be mindful of them at the Altar." (St. 
 Aug. 1, 20. de Civi, Dei. c. ix.) 
 
 The Catholick or Univerfal Church is divid- 
 ed into three Claffes, (but they are all one and 
 the {ame Church) viz. the Triumphant, the Suf- 
 Jering, and the Militant. The Triumphant, are 
 thofe Bleffed Saints who are eternally happy in 
 Heaven ; The Suffering, are thofe Souls who are 
 now Suffering under the Rod of Jit/lice, for the 
 expiation of thofe Sins or Faults, which they 
 had not fully fatisfied for in this Life, and thus, 
 wait for their Delivery. The Militant, are the 
 Faithful here upon Earth, who are engaged in 
 the heat of Battle, and furrounded on all fides 
 with implacable Enemies : So that they mufl 
 either fight againft thefe Enemies, viz. the De- 
 vil, the World, and the Flefh, or be overcome, 
 Now between thefe different Clalfes or Tribes, 
 (if I may call them foj there is a certain Com- 
 munion or Intercourfe of Charity conformable 
 to their Station. The Bleffed in Heaven pray 
 for the Faithful on Earth, and the Faithful 011 
 Earth give Praife and Thanks to God for their 
 Glory, and they honour them, and beg their 
 Prayers or Interceflion ; The Faithful on Earth 
 pray for one another ; they are united under 
 the fame invifible Head Jefus Chrift, and under 
 the fa:ne vifibk Head to avoid Schifm, in the 
 
 fame 
 
Art. IX. Difc. II. 254 
 
 fame Faith to avoid Herefy ; and in the fame 
 Sacraments and Sacrifice, and Bonds of Love, 
 whereby they partake of each others Merits and 
 Prayers of the Univerfal Church. The Faith- 
 ful on Earth alfo offer up their Prayers and 
 Supplications to Almighty God, in behalf of 
 their deceafed Brethren, who are in the Suffer- 
 ing (late, commqnly called Purgatory, under the 
 ]ufl Hand of God. to be purified from their Sins, 
 before they can enter Heaven : For Death, 
 which is only a Separation of the Body and 
 Soul, cannot diOTolve that Myftical Union be- 
 tween the Members of the Church, and C iri.l 
 their Head, fo tjiat being Mill Members of the 
 lame Church with us, they may be affifted by 
 the Suffrages, Almfdeeds, and good Works of 
 the Faithful on Earth ; and this Charity for (*) See 
 the departed Souls, was very much pra6lifcd in tip 
 the primitive Church, and commended by the c 'jj, 
 ancient Fathers, (x] and. particularly by St. L. do mo- 
 Auguftin (1. decuni pro Ivlort.) who fays, it is g-c. ir. 
 not to be doubted, but that the Souls of the^^PJ'' 
 Faithful departed are helped by the Prayers Q/on fe<- 
 and good Works of the living, offered up for St. Chryf. 
 that End.()) Hence v/e may conclude, that it is a deSacerd. 
 holy and zvholfomc Cogitation to pray for ike Dead, L< P* 
 ihat they may be releafedfrom their Sins, (z) Befides 
 it is clearly proved from the Doftrine and C on. 
 Practice of the Jewifli Synagogue, that they ' r) St. 
 looked upon it as a pious and wholefome C ha- ^"?' 
 rity and Devotion to pray for the Faithful de- A 
 parted. Whence the learned Proteftant " Doc- verb is 
 *' tor Jeremy Taylor writes thus, we find fays Apod. 
 ? 5 he, that the Tews did pray and make Offer- (-) 2 : 
 
 \Iac 1 
 
 ' ings for the Dead. Now it is veryconliderabJe ^ xii * 
 I<V k 3 " thatv. 46,. 
 
352 The CREED EXPLAINED. 
 
 " that fmce our Bleffed Saviour did reprove all 
 " the evil Doctrines and Traditions of the 
 " Scribes and Pharifees, and did argue con- 
 " cerning the Dead and the Refurreclion, yet 
 9 , he fpoke not a word againft this publick prac- 
 " tice, but left it as he found it ; which. he who 
 " came to declare to us all, the will of his Fa- 
 " ther would not have done, if it had not 
 
 (a) Dr. (l k een innocent, pious, and full of Charity. 
 
 lor. L. of " The practice of it, fays he, was from the be- 
 
 proph. c. " ginning an( i was univerfal. (a) 
 
 i. Seft. This is the blelfed Effeol; of the Communion of 
 
 20. n. i i. Saints, that as we are all Partakers of the fame 
 
 P- 345- Hope, we may love, help, and aflift one ano- 
 ther, and not be unmindful of thofe who are 
 gone before us ; That fuch as are obnoxious tq 
 the divine Juflice, may find Relief by our Pray- 
 ers : And fuch as have received the Reward of 
 Eternal Glory, may hu'lp us by their Prayers or 
 Interceffion, not that we ever pray to them as 
 we do to God/as fome pretend we do) but we 
 only beg, that they would pray or intercede to 
 the Throne of divine Mercy for us, fince what 
 might otherwife be juftly refufed us, in Punifh- 
 ment of our Sins, may be granted through the 
 Merits ofjefus Chri/l, and the Interceffion of his 
 Saints ; for the Prayer of the Ju/lMan availeth much, 
 
 (5) la. c. as St. James teftifies. (b) And the example of St. 
 
 v. v. if,- Paul fufficiently confirms it, for in his Epiftle 
 to the Phillippians, he fays, that in all his Prayers 
 he makes Supplication for than with joy; (c) and can 
 r ' we imagine, that the Prayers of thofe bleffed Souls, 
 who are perfected in Glory, are lefs efficacious; 
 or that being inflamed with divine Love, they are 
 lefs charitable, and fplicitous for the Salvation 
 of thofe, who are daily expofed to threatening 
 
 Dangers 
 
Art. IX. Difc. 11. " 253 
 
 Dangers, and furrounded on all fides with im- 
 placable Enemies? Certainly thole glorified 
 Saints are flill Members of Chrift's Myftical 
 Body, and as fuch cannot be unconcerned for 
 the Welfare of thofe other Members, which 
 tho* divided by the different Circumftances of 
 Place, and ftate of Being, areyet united by Faith 
 and Charity in Jefus Chrift ; fo that as there is na- 
 turally a Communication between the Parts or 
 Members of the fame Body, by which the Bo- 
 dy is fupported and maintained ; fo between 
 the Members of Chrift's Myftical Body which 
 is the Church, there is a Communion of Pray- 
 ers and good Works, by the help whereof, each 
 particular Member is aided, according to it's 
 refpeftive Wants ; and the whole Body is ce- 
 mented together by Charity which is the Bond of 
 Perfection, (d) Much more might be faid on (d) Col. 
 this Subject, but as it is not my defign in this c> " uv - 
 worjc, to enter into any Point of Controverfy any 1 ^' 
 farther, than what is abfoiutely neceffary, fo I 
 {hall decline it, and take leave of this Point of 
 the Article, though very brief, yet fufficient to 
 jnftrucl the Chriftianin what he ought to know, 
 concerning the Communion of Saints. Let us 
 then proceed to the fecond and laft Point, 
 which relates to the divine Authority of the Catho- 
 lick Church, which we prove from this Article . 
 of the Creed under our prefent Confideration. 
 
 Every Article of our Creed is of divine Autlw- P. II. 
 rity, and we are by this Article, bound to be- 
 lieve the Catholick Church ; it therefore follows 
 that the Catholick Church is of divine Autho- 
 rity, and that we are bound to believe and obey 
 her, as (he has her Authority from God ; and 
 therefore flie mufl be vifallible in her Doctrine. 
 
 But 
 
254 
 
 But before I enter upon any Argument to prove 
 the Infallibility of theCatholick Church, it will be 
 proper to let you fee what is meant by it ; when 
 therefore we fay that the Church is infallible, 
 'we underftand that it is fo afniled. fo guided, and 
 directed by the ho^ Ghoft, that fhe fhall never 
 be deceived or deceive her Children in Matters 
 of Faith. Thus all agree that the Church was 
 infallible in the Apoftles Time. That is, that 
 the Apoftles. tho' they were but Men, and of 
 themfelves fubjecl: to Error, and Deceit, yet 
 they were fo guided by the Spirit of Chrift, 
 that they could never be deceived in mifap- 
 prehending his Doctrine, nor deceive their 
 Followers in delivering it to them ; and hence 
 jt was, that whatsoever the Apoftles propof- 
 cd as the Doftrine of Chrift, the Chrilli- 
 ans received and fubmitted to it, how oppo- 
 fjte foever it might appear to their Senfes. Now 
 whatfocver is confefied or acknowledged of the 
 Church in the Apoftles Days, is alfo to be ex- 
 tended to all fucceeding Ages ; 1 mean that 
 the Church of Chrift at all Times, and in alLAges, 
 has this Afluranr.e, this Protection, and Directi- 
 on of the holy Ghoft, which renders her infalli- 
 ble in her Decifions, and her Children moft fe- 
 cure in their Belief, as I fhall prove to you 
 from the holy Scripture, and. 
 
 Firft from the Words and Promifes of our 
 blefled Saviour, but you muft obferve, that 
 thefe Promifes are not limited to the Apoftles 
 only, but extended to the Church of Chrift to 
 the End of the World. Our Saviour tell us that 
 he, will build his Church upon a Reck, viz, that the 
 ^Gqtes ofHellfnall not prevail againfl it, (e) that is, 
 v.i8. tlift 
 
Art. IX. Dfi.lL 255 
 
 the Powers of Darknefs, and whatever Satan 
 can do, either by himfelf, or his Agents. For 
 as the Church is here likened to a Houfe or 
 rortrefs. built on a Rock; fo the adverfe Pow- 
 ers are likened to a contrary Houfe or Fortrefs, 
 the Gates of which, that is, the whole Strength 
 and all the Efforts it can make, can never be 
 able to prevail over the City or Church of 
 Chi id. By this Promife we are fully affured, 
 that neither Idolatry, Herefy, or any pernici- 
 ous Error whatfoeyer, fliall at any time prevail 
 over the Church of Chrift. And our blefled 
 Redeemer, when he gave the Apoftles a Commif- 
 hon to go and teach all Nations, and knowing at 
 the fameTime the difficult Talk they would have 
 upon their Hands in the Propagation, and plant- 
 ing of his Gofpel among fo many Enemies, he 
 allured them for their Comfort, that he and his 
 holy Spirit fhould remain with them, (not for 
 three or four hundred years) but to the End of 
 the World, Behold, fays he, / am with you all 
 Days even to the consummation of the World. (f)From /r i\f at . 
 hence it is plain, that thefe Promifes cannot bec.xxviii. 
 limited to the Apollles only, becaufe they were v - 20 
 not fo lad to the End of the World. How then 
 rould the Catholick Church ever go aft ray ; hav- 
 ing always with her Pallors (as is herepromif- 
 edj Chriit himfelf, who is the way, the truth, and 
 the Life, (g) Again he promifed them the holy (g] John 
 Choii, the Spirit of truth, whojliould remain with c - X1V * v * 
 them for ever ; And our Saviour fays, that when 
 the Spirit of truth Jiiall come he JhaU teach them all (/ ) j hn 
 Truth (h) fo etfeclunlly, that his Church might c.xvi.v. 
 always be what is fiiled by St. Paul, the Pillar * 3- 
 and ground of 'Truth. (?) 
 
 Now 
 
256 The C R E D E X P L A I N E D. 
 
 Now if the Church was Fallible ; if at any 
 Time me could fall into Error ; if fhe could be 
 deceived, and deceive her Children ; if fhe 
 was miftaken concerning revealed Truths ; theri 
 the Promifes of Chiift would have failed ; then 
 the Gates of Hell would have prevailed againft 
 the Church ; and then (he would be no longer 
 the Pillar and Ground of Truth ; then our Sa- 
 viour might be laid tohave forfaken the Church; 
 then the holy Ghofl would have failed to teach 
 and direct the Church. But it is impoflible 
 that the Promifes of Chrift mould fail ; it is im- 
 poflible the Holy Ghoft fhould at any Time, 
 neglecT: or be wanting in his Office of Teacher 
 and Director, therefore at all Times and in all 
 Ages, the Church of Chrift is, and ever has, 
 and ever will be Infallible. St. Paul confirms 
 us in this Do&rine, in his Epiflle to the Ephe- 
 (A) c. iv. {ians, (k] he forefaw that Herefies would hap- 
 v. 11. 12. p en ^ t jj at ]y[ en O f corrupt Minds mould fall 
 from the Faith, he therefore forewarns us of 
 this Danger from wicked Men ; he alfo ac- 
 quaints us with what Chrift has done to fecure 
 his Church from their Attempts, and to fettle 
 his Faithful in a right Belief ; he gave, fays St. 
 Paul, fome Apojlles, fame Prophets, fome Evange- 
 lifts, feme Pafiors, and Teachers for the perfecting 
 of the Saints, for the work of the Mini/try , for the Edi- 
 fying of Chrjfi'sBody till we all meet in the Union of 
 Faith, that henceforth -we be no more like Children 
 tojed to andfro, and carried away by every wind of 
 Dotfrine, by the Craft, and Slight of Men to deceive 
 its. (k) Here you fee, that Chrift has left in his 
 Church a ferfletital'Succeffion of orthodox Paf- 
 j and Teachers, to preferve the Faithful in 
 
 Unity 
 
Art. IX. Difc. II. 257 
 
 Unity and Truth. Ifthefe Paftors and Deft rj 
 which Chrift has appointed for our Guides, 
 were not aflifted by his infallible Spirit, then 
 they could give no Settlement to the Faithful, 
 nor Security to our Faith, we fhould Mill be 
 fubjeft to be tofled too and fro by every wind 
 of new Do6lrine, whilft even they that teach 
 us may lead us into Errors, and occafion the 
 Mifchief, which St. Paul fays, they were ap- 
 pointed to preferve us from. What Security 
 then of our Faith from fuch Paftors, and Teach- 
 ers, who may, and for any thing we know, have 
 led us into Errors ? Who inftead of the Doc- 
 trine of Chrift, may have taught us Doftrine 
 quite oppofite to Chrift. 
 
 We find in the Gofpel moft terrible Threats 
 pronounced againft thofe, who will not hear the 
 Church. But can we think that our Bleffed 
 Saviour, would oblige us under the' fevered Pe- 
 nalties, to hear Teachers who may deceive us ? 
 That he would command us to follow Guides, 
 who may lead us into Precipices ? How un- 
 reaionable is fuch a Command ? How fatal is 
 fuch an Obedience ? To fubmit our Judgment 
 to the Decifions of a Church, which we own to 
 be Infallible, and which we believe is dire6ted 
 by the Holy Ghoft, is thought by fome to be 
 blind Obedience ; a flaviih Subjection, an 
 irrational captivating of our Underftanding : 
 But what is it then, to be obliged to hear, and 
 obey a Church, which we ourf^lves efteem to 
 be fallible, that is to fay, may Err ? This in- 
 deed is moft dangerous, and moft irrational. 
 Since therefore our Bleffed Redeemer com- 
 mands us to hear and obey the Church, we 
 
 L 1 may 
 
S 5 The CREED EXPLAINED. 
 
 may conclude it is Infallible ; that it can neither 
 be deceived, nor deceive us in matters of Faith. 
 A fecond Proof of the Infallibility of the 
 Church, I take from the conflant Judgment and 
 Practice of the Church itfelf, in the primitive 
 and pureft Times* As the Apoftles efleemed 
 themfelves to be guided by the Holy Ghoft, in 
 the Decifion they made at their Council in Je- 
 rufalem where they declared, that it ff ems good 
 xv v '28 ^ ^ ie ^ty Ghcft, and to us : So alfo have their 
 Succeflbrs, in their general Councils, affumed 
 to themfelves a like Infallibility. They believed 
 themfelves to be directed by the fame Spirit of 
 Truth ; and therefore they propofed the De- 
 crees they made in Matters of Faith, as fo 
 many Oracles of the Holy Ghoft ; and the 
 Faithful received them, as fo many Articles of 
 their Belief; and whofoever denied what they 
 defined, was looked upon as much an Here- 
 tick, as he that fhould have oppofed any De- 
 cree of the Apoules ; or as he that fhould have 
 reje&ed any Article of their Creed, or Propo- 
 iition of the holy Scripture. 
 
 Thus the firft general Council of Nice, which 
 was held in the year 25, made a Creed, and 
 obliged all Chriflians to receive and profefs it, 
 and condemned and anathematized as Here- 
 ticks, all thofe who diflTented from it's Doftrine. 
 And what more convincing Proof could they 
 give, to (hew that they believed themfelves In- 
 fallible, than this proceeding ? For had not the 
 Fathers of Nice efteemed themfelves to be fo 
 directed, and guided by the Spirit of Truth, 
 that they could not be deceived in mifappre- 
 bending the Doclrine of Chrift, by what War- 
 rant 
 
Art. IX. Dlfc. II. 
 
 rant could they prefume to make a Creed ? 
 By what Authority could they require all 
 Chriftians to embrace and profefs the Doctrine 
 of the Creed P With what Juftice could they 
 condemn as Hereticks, all thofe who diflentcd 
 from it ? 
 
 And as for as thofe, who receive this CreecJ 
 of the Fathers of Nice, who believe and pro- 
 fefs it as the Doctrine of Chrifl ; with what 
 Security can they do this, if they efteem thcm- 
 felves fallible ? We may give great Defer- 
 ence to the Opinions of an Affembly of wife 
 Men ; but to receive their Decifions, as fo ma- 
 ny Articles of our Faith, to make their Deter- 
 minations a Part of our Creed, unlefs we own 
 them Infallible, is to impofe upon ourfelves, 
 and run a great hazard of embracing the Er^ 
 rors of Men, indead of the Doctrine of Chrirt. 
 You fee therefore from the Behaviour both 
 of the'Paftor*, and People, the Church wa$ 
 efteemed Infallible, and the Decrees of our ge- 
 neral Councils were received, as fo many Ora- 
 cles of the Holy Ghoft. 
 
 A Third Argument for this Infallibility of the 
 Church is, that without it we can have no true 
 Faith ; we can have no certainty of our Belief; 
 all will be but Opinion : How firmly foever we 
 may feem to affent to the Doctrine propofed. 
 yet if we confider things well, we (hall find our- 
 felves under fome Fear, fome Apprehenfion, 
 that we may be in the wrong, and that what we 
 believe, may be falfe. 
 
 Forjfrr/?, if we hold that the Church is Falli- 
 ble, then Ihe may be deceived, and deceive us 
 jn the Conveyance of the holy Scriptures, 
 
 I I % 
 
260 The CREED EXPLAINED. 
 
 me may receive and propofe to u* for the 
 Word of God, fpme Apocryphal Writing, and 
 inftead of Divine Truths, impofe upon us the 
 Inventions of Men. Whence it follows, that 
 ourAffent to thole things, cannot have the Firm- 
 nefsandcertainty of Divine Faith, that is, it can- 
 not make us Infallibly certain, or alfured of the 
 Truth of them ; becaufe we {hall have this check 
 on our Minds, the Church from whence we re- 
 ceive thefe Scriptures is Fallible : She may have 
 been deceived in her Judgment of them, and 
 therefore for any thing we know, all that we now 
 affent to, may be falfe ; and inftead of the Doc- 
 trine of Chrift, we may have entertained Errors 
 oppofite to Chrifl. 
 
 Secondly, tho we fuppofe as mod certain, that 
 
 we have the Word 01 God, yet unlefs the 
 
 Church be ailifted by inme Infallible Directions 
 
 of the Holy Gholl, how can we be allured, 
 
 that we have (he true Sen fe of it ? How can 
 
 we be allured that we do not interpret the 
 
 Words of Chrifl. contrary to hiis S nfe and 
 
 Meaning ? The Scripture you will fay, is plain 
 
 in all Points neceffary to Salvation, and every 
 
 lerious, and fincere Reader, may find out 
 
 Truth fuflicient for his Direction and Salvation, 
 
 And yet you know, that St Peter tells us, there 
 
 are in the Writings of St. Paul, Things hard to 
 
 be underftood, and -which the unlearned, and unflablc 
 
 ,, , t wrefl. as theydoajfo the other Scriptures. to their own 
 
 fet.c. iii. Dchruttion. (I) And what Sjt. Peter complained 
 
 V -ti. of in his Days, has been the Misfortune of all 
 
 fucceeding Ages. For as you know, the Anans, 
 
 Atftorians, Euiychians, and other Hereticks by 
 
 (heir Interpretations, made the Scripture the 
 
 Ground 
 
Art. IX. Difc. II. 261 
 
 Ground of their Herefies ; and from the Ora- 
 cles of Truth drew Arguments for the greateft 
 Errors : And we cannot queftion, but that among 
 them, there were fome fincere and well minded 
 Perfons, who read the Scripture with great Ap- 
 plication, and yet inftead of finding all Points 
 neceffary to Salvation, they eftablifhed Tenets 
 inconfiftent with Salvation. 
 
 And if we lay by the Infallibility of the Church, 
 we muft own they had as good Grounds, as we 
 can pretend to. They had the Letter of the 
 Law ; they had the Gofpel , they had Under- 
 ftanding ; they had a difcerning Judgment ; 
 they had a right Intention ; they ufed Induftry, 
 and what have we more to rely on ? Thus, 
 Dear Chriftians, you fee that unlefs the Church 
 be Infa&bk, unlefs the Holy Ghoft provides, 
 that the Paftors and Doctors of the Church mail 
 not mifinterpret the Scripture, we can have no 
 Certainty of pur Belief, and consequently no 
 Divine Faith. Without this, the Arians, Nejlo- 
 rians, and all other Hereticks had as good 3, 
 Plea, as the Catholick Church. 
 
 Hence follows another difmal Confequence, 
 that by denying the Infallibility of the Church, 
 we not only deftroy our Faith, by taking away 
 all Certainty from it, but alfo open a Gate to 
 all Schifm, Seels, and Herefies : For if the 
 Church bejallible in her Interpretation of the 
 Scripture, any new Seel; may eftablilh Doctrine? 
 contrary to her Tenets, and the has no means 
 left either to vindicate herfelf, or cenfure them ; 
 for by owning herfelf/a//*^, by confeffing that 
 (he may be deceived in her Interpretation of 
 Scripture, Ihe is forced to acknowledge, that it 
 
 is 
 
is poffible (he may be in the Wrong, and thofe 
 fhe condemns may be in the Right. And with 
 what Juftice then can we cenfure any Diifenter* ? 
 What Affurance can we have, that the Doctrine 
 we teach is the Faith of Chrifl, rather than that 
 of the Sel we condemn ? We alledre Scrip- 
 ture, they alledgeSciipture ; we tell them their 
 Interpretation is falfe, they return us back the 
 fame Compliment ; we pretend to have the 
 Confentof the primitive Church, they make the 
 fame Claim. And thus we may difpute and 
 wrangle out our Lives ; but what Means for 
 poor Chriftians to come to the Knowledge of 
 Truth ? Among fo many, and fo oppofite In- 
 terpretations of Scripture, how (hall they be 
 able to judge which is the Right ? How fhall 
 they diftinguifh the Doctrine of Chrift from the 
 Errors of Men. 
 
 Can we think, that our Bleffed Redeemer 
 would come from Heaven to teach us. and 
 not leave us fome certain Means, whereby we 
 might come to the Knowledge of his Doctrine ? 
 Can we think, that he would oblige Men under 
 Pain of eternal Torments to embrace his Faith, 
 and not afford them fome Infallible Rule, where- 
 by they may diftinguifti it from the Illufions 
 and Inventions of the Devil ? O Dear Chrifr 
 tians, let us correct fo. wild, fo extravagant an 
 Imagination ! Let us call to Mind all that he 
 has done to eftablifti his Church ; let us remem- 
 ber the Promifes , by which he has engaged to 
 protect his Church ; let us remember he has 
 promifed to be with his Church to the End of 
 the World : He has promifed to fend the Holy 
 Chofl, the Spirit of Truth, which fhall teach her 
 
 all 
 
Art. IX. Difd II. 263 
 
 all Truth, and remain with her for ever : He 
 has promifed that the Gates of Hell (hall ne- 
 ver prevail against his Church; if we believe 
 thefe Promiies have not failed, nor can fail, 
 we muft then necerTarily conclude, that the Ca- 
 tholick Church is fo protected by Chrift, fo di- 
 rected by the Holy Ghoft, that fhe cannot be 
 deceived in Matters of Faith, that fhe cannot fall 
 into Error ; in a Word, that in this Senle, fhe is 
 Infallible. 
 
 You who are fo happy as to be Members of 
 the Catholick Church, give Praife and Thanks 
 to Almighty God for having made you Mem- 
 bers of his holy Church ; but then remem- 
 ber to live in fuch a manner, as becomes a 
 Member of the Church of God : In the firft 
 place, believe with an entire SubmilTion all 
 Decifions and Articles of Faith ; renounce and 
 abhor all thole Errors that oppofe the Belief of 
 the Catholick Chuich ; be true to all her Pre- 
 cepts and Commands, taking them as from 
 God, as if you heard him fay, he that heareth 
 you, heareihme: Live in perfect Unity and Con- 
 cord with all your fellow Member.% as our pri- 
 mitive Anceftors \vereallofone Mind, and one 
 Heart. Be you holy as God is holy : Holinefs be- 
 comes the Houfc of God, and all that dwell 
 in it : Let the Head Chrift Jefus, the Apof- 
 tles and Martyrs, Confeffors and Virgins, who 
 have been fo eminent for Sanftity, animate you 
 to every Virtue. O Chriftians ! bring not 
 upon yourfelves that terrible Sentence, He that 
 pollutes the Temple of God, through finful living, 
 lumjhall God dcftroy. As you profefs to believe 
 the Holy Caiholick Church, let no Perfection, 
 
 nor 
 
The C R E D EXPLAINED. 
 
 nor even Death itfelf, deter you from it ; 'tis 
 the Church which Chrift eftablifhed ; remain 
 then firm and conftant in it to your lafl Breath, 
 that you may come to the Enjoyment of God, 
 with your fellow Members in the Kingdom of 
 Heaven. 
 
 *<****O*<>* 
 
 ****** 
 
 ***** 
 
 **** 
 
 *** 
 
 ** 
 
ARTICLE, X. 
 DISCOURSE, I. 
 
 The Forgivenefs of Sins. 
 
 iVhofe Sins you jhall forgive, they are forgiven them. St. John 
 c. xx. v. 23. 
 
 BY this Article of our Creed we arej^r^? to be- 
 lieve, that God is both able, and willing tp 
 forgive us our Sins ; Secondly, that he has given 
 a Power to the Minillers of his Church to remit, 
 or abfolve Sinners (upon certain Conditions) in. 
 his Name, from their Sins : For tho' it is God 
 alone, that can forgive Sins as the principal 
 Agent, yet he may employ others as fnftruments 
 to confer Grace, and by Confequence to for- 
 give Sins. 
 
 It may appear needlefs for me to explain to 
 you, what is meant or underflood by the Term 
 .iSz7z,finceevery Chriftian who has the lead know- 
 ledge of his Religion, underilands it to be, any 
 voluntary Thought, Word, or Deed, again ft the 
 M m Law 
 
lie CREED E X P L A I N E D. 
 
 Law of God ; or any lawful Superior ; and 
 therefore it includes all human Laws either Ci- 
 vil or Ecclefiallical, which are God's Laws ra- 
 dically., for as St. Paul fays, he whorefifteth Po- 
 'm] Rom. w.er, refifte'hthe Ordinance of God. (?) But by the 
 xiii.v. 2. Term Sin in a ftri&erfenfe.we generally under- 
 Hand the Violation of the Ordinances or Com- 
 mandments of God, who is the Supreme Legif- 
 lator, for fad it not leenforthe Law, fays St. Paul, 
 (n] Rom. I had not known Sin; (n)for were there is no Law, 
 c.vii. v.;. there is no Tranfgrcffion. Therefore whofoevcr 
 ccmmittdh a Sin tranfgrcjjdh the Law, fays St. 
 (o)iEp. Iobn,(0) fo on the other hand, whofoever tranf- 
 c. 111. v.4.. grefleth the Law, committeth S in. 
 
 That there has always been a Law in force 
 for the Rule of Man's Actions, is no ways ne- 
 ceffary to prove to a Chrirtiah, fince fuch a Law 
 has been promulgated by Almighty God him- 
 felf (under the fevereft Penalties and Vengeance 
 againft thofe who violate it) at fundry times,- 
 and in divers Manners. Befides Mankind has 
 always had a Law written in their Heart, their 
 Confaence bearing Witnefs, to the fitnefs or unfit- 
 /'djRom.- ne ^ s f an Alion, and their Thoughts in the 
 c. ii.v.i5. mean while accufirtg or elfe acquitting them, (p) 
 . Whatfoever* then is oppofite or contradictory 
 to this Law, whether by Commiffion of any thing 
 which is by that prohibited, or by the Omijfion 
 . of any Duty which is by that enjoined, fuch 
 Action or Omiffion conftitutes the Perfon of- 
 fending a Sinner, and is that particular kind of 
 Guilt, which we are here to underftand by the 
 Term Sin. 
 
 Now as no Chriftian ever yet called in quef- 
 tion the Ability or Poimvof God in forgiving 
 
 us 
 
Art. X. Life. I. 267 
 
 us our Sins, fo it will be need'lefs to offer any 
 Proof that there is fuch a Power in God.. And 
 the fame may be faid to every Chriftian with re- 
 gard to his divine Will, or readinefs to forgive us 
 our Sins ; finre all ChrifHans believe that God 
 fent his eternal and beloved Son into the World 
 to be our Redeemer, to free us from Sin and' 
 Hell. Here let us for one Moment call to 
 iC'Iind, the fcene of Mitery and Ignominy 
 which Jefus Chrift fuffered for Love of us,' and 
 for our Redemption ; all which we have alrea- 
 dy explained in the fourth Article of the Creed ; 
 fo that this alone, is a fufficient Proof of the W.il- 
 Imgnefs of God to forgive us our Sim. 
 
 There are feveral Chnftians who deny., thai 
 the Power of abfolving from Sin is granted to 
 Men; for fay they, this is a Prerogative belong- 
 ing only to God. The Jewifh Scribes and Pha- 
 ritees had formerly the like Notion, but they 
 were feverely reprehended for it, and put to 
 confufion by our Saviour Chrift; for when our 
 Saviour (as we read in St. Matthew and St. 
 Mark) had told a Man who was Sick of the 
 Palfey, that his Sins were forgiven him, fome 
 of the Scribes and Pharifees who were there pre- 
 fent, concluded immediately, in their Hearts, 
 that this was Blaiphemy, this Man, fay they, 
 Blafphante, for who can forgive Sins except God 
 alone ? But our Blelfed Redeemer, who cams 
 on purpofe into the World for the Remiffion 
 of our Sins, was prefently touched at this 
 wrong Notion of the jews, and therefore be- 
 fore they could even fpeak their Thoughts, he 
 faid to them, why doyou think Emlinyour Hearts ? 
 For to let you fee that the Son of Man has power on 
 M m 3 Earth.. 
 
268 The CREED EXPLAINED- 
 
 Earth to forgive Sins, he turns to the Tick Man 
 faying, arife take up thy Bed and go into thy Houfe. 
 c ix *St (?) ^he J ews Dear ChrifHans, were here un- 
 Mar. c.ii.der two Miftakes : In the firft place they 
 thought, our Saviour was not God ; and in 
 the fecond place, they thought that being Man, 
 he could not forgive Sins ; therefore our Saviour 
 Chrift, for our Inftru&ion concerning the Re- 
 miffion of Sin, was pleafed on this Occafion (in 
 fome degree) to pafs by the firft Miftake, and 
 more exprefsly to confute the fecond ; on which 
 Account we ought to take Notice, that he does 
 not fay, to let you fee that I am God, or to let 
 you fee that in Quality of God, I can forgive 
 Sins ; But to let you fee that in Quality of Man 
 upon Earth, I have Power to forgive Sins. 
 
 Some perhaps might expect, that our Saviour 
 would have ufed (againft the Scribes and Pha- 
 rifees to prove himfelf God from their own 
 Principles j fome fuch Argument as this; you 
 grant that he who forgives Sins is God ; now 
 by this Miracle which I have wrought ; I fhew 
 you that I can forgive Sins, confequently ac- 
 cording to your own Principles.it follows that 
 I am God. But our blelfed Redeemer did not 
 openly make ufe of this Argument ; For altho* 
 tacitly and in fal, efpecially in difcovering to 
 the Jews their own Thoughts, he made it fuffi- 
 ciently appear that he was God, the Searcher of 
 Hearts : Yet in the curing of the Man Sick of 
 the Palfey, what he more exprefsly made appear 
 was, that even in Quality of Man, he had Pow- 
 er to forgive Sins ; this being the Intention of 
 the Miraculous Cure : To let you know, fays he, 
 that (not only the Son of God but alfo) the Son 
 ej Man has Power even upon Earth to forgive Sins, 
 
 arife 
 
Art. X. Difc. I. 269 
 
 arife Sick Man take up thy bed and go into thy 
 Hoitfc. Upon this as it is related in the Chap- 
 ters above cited, all the People were aftonifhed 
 and feized with fear, and all glorified Almighty 
 God, not becaufe God himfelf had fuch Power 
 which they knew before, but becaufe, he had 
 given fuch great Power even to Men. 
 
 Now, as from the Divinity of our Saviour 
 down to his Humanity, is derived and de- 
 fcends an unlimited Power of remitting Sin, 
 fo from our Saviour, who is our Head, down 
 to the Minifters of his Church who are his 
 Members, is alfo derived and defcends a 
 Power of remitting all Sins, of what kind fo- 
 jever they be, not indeed in their Name, or by 
 their own Authority, but in the Name, and 
 by the Authority of God. Does not our Blef- 
 fed Redeemer himfeH fufficiently imply and in- 
 fmuate this Companion, when he faid to his 
 Difciples mentioned in St. John ; as my Fa- 
 ther fent me, fo I fend von ? Yes he certainly 
 does; and to let you fee that this fending ^^ 
 was in order to the remiffion of Sin, he 
 breathed upon his Difciples, and faid to them ; 
 Receive ye the Holy Ghojl, whofe Sim you Jhall 
 forgive, they are forgiven them, and whofe Sins 
 you Jhall retain, they are retained {r) MTohnc 
 
 All which is conformable to that Divine Pro- xx . v . 22." 
 mife, which Chrift inade to his Apoftles in gene- 23. 
 ral mentioned in St. Matthew, (f) Amen I fay to (fJ. c : 
 you whatfoever youJJiall bind upon Earth, Jhall be *g u 
 bound in Heaven; and "whatjoever you Jhall loofe upon 
 Earth, fhall be alfo loofed in Heaven. It is alfo 
 conformable to the Promife, whicji he made 
 more particularly to St, Peter mentioned in St. 
 
 Matthew. 
 
 xviu* v. 
 
7 The CREED EXPLAINED. 
 
 Matthew. 70 thee I will give the Keys of (he Xing' 
 dom of Heaven, and u'hatfoever thoujhalt bind upon 
 Earth, Jhall be bound in Heaven, and whatfoever thou 
 ff'-Mat c fhaltlcofe upon Earth, Jhall be loojed in Heaven, (t} 
 xvi. v.ig. It is to be firfl obferved, that from the Words 
 Johnc.xx of Chrift, mentioned in St. John and St. Mat- 
 Mat, c.xvi thew, that the Power which our Saviour gives, 
 reaches and extends to all Sins whatfoever with- 
 out Exception ; and Secondly, that our Saviour 
 does not fay whofe Sins you (hall declare to be 
 forgiven are forgiven them, (as fome would have 
 it) but he exprefsly fays, whofe Sins you mall 
 forgive: And confequently hereby, Power is gi- 
 ven to the Rifhops and Priefls of God's Church, 
 not only to declare Mens Sins forgiven, but a 
 true and real Power in the name of God to for- 
 give them. 
 
 Hence here appears a great difference be- 
 tween the Priefts of the New Law, and thofe 
 Levit c f tne Old ; for the Jewifli Priefls mentioned in 
 14. Leviticus, had not power to cleanfe and cute 
 even the Leprofy of the Body, but only, to in- 
 fpe6t and declare who were infecled with it, and 
 who not, and to diftingufh between Leprofy 
 and Leprofy : Whereas the Priefls of the New 
 Law or Teflament, have Power over the Lepro- 
 fy of the Soul, viz. Sin, and this not only to fay 
 it is cleanfed, but pofitively to cleanfe it, not 
 only foas to declare, but alfo to ejfe% and perform 
 it's Remiflionand Cure. 
 
 Again we muft obferve that our Saviour 
 Chrifl, fpeaksnot only ot forgiving, but alfo of 
 Retaining Sins, from whence it plainly appears 
 that People muft conftfs, and difcover to the 
 Friefls all the grievous or Mortal Sins of their 
 
 Life, 
 
Art. X. Difc.'l. 271 
 
 Life, howfoevef hidden and fecret they may 
 have hitherto heeri, and the Reafon of this is, 
 bccaufe without this Confcffion, it is impoflible 
 for a Prieft to be a competent Judge, he cannot 
 fee any difference between Men's Confciences, 
 he cannot tell what Penance to impofe, he 
 knows not whether to give Abfolution. or with- 
 hold it; in a woid he cannot difcern whofe 
 Sins are to be forgiven, and whole to be re- 
 tained. 
 
 Laftly we mufl take notice of the Keys ef 
 the Kingdom of Heaven, given to St. Peter (u) ( u \ M a t 
 and his Succeffors; for what can this mean, c. xvuv 
 but that when the Gate of Heaven is (hut againft J 9* 
 Us by Sin, we muft go to the Succeffors of St. 
 Peter, that is to lay the Bilhops and Priefts of 
 of the Church, that by thefe Keys they may 
 again open to us the fame blefled Gate ; for 
 who but Chrift, or thole to whom he has gi- 
 ven the Keys, can open that heavenly Gate ? 
 The Minitters of the Church of England, in the 
 Communion fervice. exhort the People to come 
 fir ft to them, for absolution : And in the ViGta- 
 tion of the lick, they exprefsly declare, that Chrijl 
 ha* left a power in his Church to abfohc alt Sinners, 
 and accordingly after a Special Confejfion, the Mi- 
 nifler is ordered to abfolve the fick Perfon, in 
 the very Words which the Roman Catholick 
 Church makes ufe of viz. 1 abfolve theefrcm all 
 thy Sins, in the frame of the Father, and of the Son, 
 and of the Holy Glioft. Amen. 
 
 Is it not then furprifing after all this, that 
 
 the Minillers of the reformed Churches fhould 
 
 reject the Sacrament of Penance, (but alas! when 
 
 ;)le will follow their own whims, and reject 
 
 the 
 
272 The CREED EXPLAINED. 
 
 the Authority of the Church, what can we ex- 
 pect but Contradiction and InconfiP.ency)(ince 
 nothing can be more reafonable than to believe, 
 that the Church of '. hrift has a power from 
 God to forgive Sins, in the. Sacrament of Penance. 
 For why has his Providence and Goodnefs gi- 
 ven us the Sacrament of Baptifm ? Is it not be- 
 caufe we were all born in Sin ? And there- 
 fore we all (land in need of this Sacrament, to 
 free us from the Slavery of the Devil, and the 
 Original Sin we were born in. Now every 
 one knows that after Baptifm, People often 
 relapfe into Sin again, and often commit 
 even far more abominable Sins, than what 
 they did before Baptifm : Therefore there is 
 as much need for a Sacrament after Baptifm in 
 order to reltore us again to the Favour of God, 
 and preferve us from eternal Damnation, as 
 there was before : And what Sacrament can this 
 be, but the Sacrament of Penance ? For as to the 
 Lord's Supper, or the Holy Co?nmitmon, it's Pro- 
 perty, is not to raife us to Life, when dead by 
 Sin ; but divinely to feed us when alive, that 
 is to fay, when we are in the ftate of Grace ; 
 for fo holy is this Sacrament, that our Sins muft 
 be firft forgiven us, before we ought to ap- 
 proach to it. For let that Man look to himfelf, 
 who leaves behind him his Nuptial Garment, 
 and brings his Sins along with him to this mod 
 adorable Banquet, for thus in eating, hje eats 
 (zy)t Cor. his own Damnation, lays St. PauL (w) 
 c.xi.v.aS j^t perhaps fome will fay, that after Bap- 
 tifm, a Perfon being grown up may obtain Par- 
 don or Remiflion of his Sins, without any Sacra- 
 went at all. viz. by Faiih, and inward Sorrow, 
 
 of 
 
Art. X. Life. I. 273 
 
 of Mind alone. To this I anfwer, that fuch a 
 Plea will not fuffice ; becaufe Jews, and Hea- 
 thens, when in like manner grown up to Matu- 
 rity of Age and judgment, before they are 
 baptized, might at this rate pretend to be fav- 
 ed without having Baptifm either actually or in 
 defire, by inward Faith and Contrition alcne. But 
 alas ! inward Contrition, and other Difpofitions 
 are feldom fo perfect, as to be able alone to 
 juftify Sinners; and therefore for the common 
 Good of Mankind, and to fupply the Defects, 
 Imperfections, Infufficiency," and Inabilities of 
 our ordinary Difpofitions, and to maJke Salva- 
 tion as eafy to all Mankind as poflible, it was 
 neceflary our Blefled Redeemer fhould inftitute 
 two reconciling Sacraments, viz. that of Baptifm, 
 for all Mankind; and that of Penance for fuch 
 as mould relapfe after Baptifrn. 
 
 Again it may be farther urged, that this 
 Power given to the Church, is an Ufurpation 
 of the divine Authority ; and that it is an en- 
 couragement to Perfons to commit Sin, feeing 
 that the Bifhops and Priefts have a Power to 
 abfolve whom they pleafe ; nay farther, why 
 may they not give them leave to fin ? 
 
 To all this I anfwer, that it is rather an ac- 
 knowledgment of the Divine Power, becaufe 
 an Inftrument has no Virtue of itfelf. but de- 
 rives all it's Efficacy from the principal Agent, 
 whereof there is a plain Inflancc in working 
 Miracles, where God is honour'd and his Power 
 illuftrated by thofe, who cure Diftempers, and 
 raife the Dead, by being the Inftruments he em- 
 ploys for thefe Purpofes. As for Popes, Bif- 
 hops, and Priefts. having a Power to forgive . 
 N n whom 
 
2/4 The CREED EXPLAINED, 
 
 whom they pleafe. or to give Perfons leave to 
 fin ; thofe are ignorant furmifes, and down-right 
 Calumnies : For the Power of absolving from 
 Sin, is granted with fuchReftri&ions, that no 
 one is capable of receiving any Benefit thereby, 
 but only fuch as bring proper Difpofitions with 
 them. 
 
 Let us now examine and fee what thofe Dif- 
 pofitions are. Thcfirjlis, that a Sinner muft 
 be inwardly, and fmcerely forrowful for hav- 
 ing offended fo good a God. Secondly, he muft 
 make a firm Resolution not to offend God any 
 more. Thirdly, he muft humbly and fincerely 
 declare all his mortal or deadly Sins by Con- 
 feffion. Fourthly, he muft be refelved to re- 
 Rore the good Name, or Goods of others, he 
 has unjuftly detained. Fifthly, he uiuft promife 
 to avoid the Occalions of finning, &c. Thefe 
 are the Difpofitions or Conditions, which the 
 Minifters of God's Church require of the Pe- 
 nitent in order to obtain a valid Abfolution ; 
 for whofoever approaches to the Sacrament of 
 Penance without thefe or the like Difpofitions, 
 infteadof obtaining Pardon or Forgivenefs of 
 his Sins, he makes himfelf guilty of a great Sa- 
 criledge. 
 
 1 have here laid open the Truth of the Ca. 
 tholick Do&rine on this Point, left any one 
 fhould be loft through Ignorance, I heartily 
 wifh all may find Mercy ; But I muft affure 
 all thofe who pretend to approach to the Sacra- 
 ment of Penance, without true and fmcere Re- 
 pentance, that they never will be juftified from 
 their Sins ; for the leaft a Sinner can do to 
 have any Hopes of Pardon, is to enter into thofe 
 
 Difpofitions 
 
Art. X. Difc.I. 
 
 Difpofitions above mentioned, he muft alfo en* 
 deavour to apply or make ufe of the Remedies, 
 which his Confeffor mall prefcribe to him; 
 thefe are the Conditions of Pardon, without 
 which no one can obtain it. I therefore wi(h 
 that all Sinners may fo perform thefe Condi- 
 tions, as to partake of that great Mercy offered 
 them by Almighty God in the full Pardon of 
 their Sins ; which is the Blefling I pray God of 
 jhis infinite Mercy to grant to all. 
 
 2/5 
 
 N n 2 
 
 ARTICLE. 
 
$ O 
 
 A *. 
 
 ***> 
 
 * * ** 
 
 * * 
 
 
 ARTICLE, X. 
 DISCOURSE. II. 
 
 The Forgivenefs of Sins. 
 
 Whojt Simyou Jhall forgive they arc forgiven. St. John. c 
 XX. V. 23. 
 
 The 
 
 p. 
 
 IN the foregoing Difcpurfe I proved to you 
 in part, that God is both able aud willing to 
 forgive us our Sins, and that he has left a 
 Power in his Church to abfolve all penitent 
 Sinners from their Sins. 
 
 What therefore I intend in this, is to inforce 
 l#ld illuftrate the foregoing Arguments in fup- 
 port of the great Truth of this Article of our 
 Chriftian Belief; and to lay before you the in- 
 finite Goodnefs and Mercy of Almighty God 
 towards Sinners, on which alone is grounded 
 all our comfortable Hopes of Salvation. 
 
 You here fee Dear Chriftians, that the Remif- 
 
 Jion of Sin is made one principal Article of our 
 
 Chriftian Belief; fp that it is not lawful to 
 
 - doubt 
 
Art. X. Difc. II. 277 
 
 doubt of this great Truth, upon xvhich the Sal- 
 vation of all Chriftians depends. We read 
 in the Gofpel, that our blefied Saviour Jefus 
 Chrift ordered his Apoftles to preach to all 
 Nations Penance and Remiffion of Sins, (x) from (*) LUC. 
 whence it is plain, that in the Church of Chrift c.xxiv.v. 
 there is Remiffion of Sin, which Power he im- 47 
 parted to his Apoilles juft after his Refurrec- 
 tion, as we read in St. John, (y) And it is to (^J' XX * 
 be obferved that the Remiffion of Sin, is no where 
 to be found but in the Catholick Church, for 
 St. Auguftin fays, that the " Remiffion of Sin 
 <c is not given but in the Holy Ghoft, and 
 " therefore it can only be given in that Church, 
 " in which the Holy Ghoft refides." (z) To ^^ 
 which the Promifes of Chrift were made, and de verbis 
 which through a lawful Succeffion of Paftors, Dni.c.xx. 
 continues to enjoy thofe Prerogatives, which 
 were originally granted by Chrift, to his Apof- 
 tles, and in them to the Miniflers of his Church 
 in all future Ages. For as the Apoftles were 
 mortal and not permitted to abide always upon 
 the Earth, fo it was necelfary that others fhould 
 fucceed in their ftead, invefted ivith equal Pow- 
 er, and fent by the fame Authority, for the per- 
 f eft-ing of the Saints, for the work of the Mint/try, / % E , 
 and for the edification of the Body of Chrijt. (a) c.iv.v.ia. 
 
 This Power of forgiving Sins, is one of the 
 greateft Bleflings which our bleffed Redeemer 
 has left to his Church. For if we confider the 
 Frailty and Corruption of human Nature, and 
 thedifmal Confequences of Mortal Sin, we mall 
 be eafily convinced not only of the Convenience, 
 but of the Necefityof this Power; for the Sup- 
 port of pur Faith, the Recovery of Divine 
 
 Grice ? 
 
The CREED EXPLAINED. 
 
 Grace, and the everlafting Salvation of Man- 
 kind. For by every Mortal or Deadly Sin, we 
 incur the Difpleafure of God, we deprive our- 
 felves of his holy Grace ; we become obnoxi- 
 ous to the Rigour of his Juftice ; we forfeit our 
 Title to the Kingdom of Heaven, and make 
 ourfelves guilty of eternal Damnation. It was 
 therefore becoming the infinite Goodnefs and 
 Mercy of God, to leave to his Church fuch a 
 Power of abfolving from Sin; hence th e Pro- 
 phet Ifaias pronounces, that the People who dwell 
 therein, (that is to fay in the Church of 
 Chrifl) Jhatt have their Iniquities taken fnm 
 ()c.xxxiii them, (b) 
 
 v - 2 4- But notwithstanding the NeceJJity of this Pow- 
 
 er in the Church of abfolving from Sin, and 
 invincible Evidence of it's I nflitution by Jefus 
 Chrift ; yet there is nothing more expofed to 
 Ridicule, by modern Sectaries, than the practice 
 of Confefji'm, for it is traduced by them, as a 
 piece of Pne ft craft or mere human invention, 
 in order to gain Money, but notwichftanding all 
 this, they do at the fame time pfofefs to believe 
 a Remiffion of Sin, as they read in the Gofpel of 
 fuch a Power vefted by Chrifl inhi s Apoftles and 
 their SucceiTors ; fo they cannot but fee that 
 ConfeJJion-, mud naturally follow from it by a 
 neceffary Confequence, for how can the Mini- 
 /Zmofthe Church exercife the Power of binding 
 and loafing, and pronounce Sentence ? Unleis 
 they firfl know the ftate of the Sinners Con- 
 fcience ; neither could they prefcribe fuch Re- 
 medies, and give fuch Advice as would be necef- 
 Cary for the Penitents Cure, or Amendment ; un- 
 le/s they fjrft krjevv the particular Qualities and 
 
 Condition 
 
Art. X. Dlfc. II. 279 
 
 Condition of the feveral Sins the Penitent CCITH 
 mits, which cannot be without Confefficn ; fo 
 that we conclude with Saint Augudm " that 
 " to pretend it is enough to confefs to God 
 " alone, is making void the Power of the Keys 
 " given to the Church, and contiadi&Ing the 
 
 " Gofpel, and making void the Commiflion of.* . 
 , n -n f . ( c ) Hom * 
 
 ' Chntt (c) xhx.st. 
 
 Befides we find the Praclice of Cottftffifffi was Mat. c. 
 ordained by God himfelf, both in the old Law, xvi. v.ig 
 as well as the new, for we read in the Book of 
 Numbers that Almighty God exprefsly com- 
 manded, that when a Man or a Woman Jhall commit 
 any Sin, that Man commiltcih, and by negligence Jhall 
 have tranjgrejjcd the Commandment of the. Lord, and c. v. v. 6 
 offended, they Jhall confefo their Sin, and re/lore the 7' 
 Principle itfdf. Now this ConfeJJion and Satisfac- 
 tion, according to the bed Interpreters of the 
 Scriptures, was a Figure of the Sacrament of 
 Penance. Secondly, St. James commands us to 
 ccnfefs our Sins (me to another ; (d) from hence we W ^. v, 
 may gather, that it is not enough to confefs to 
 God alone, but that we mud alfo confefs to 
 A!en, tho' not to every Man, but to thofe 
 whom God has appointed, and given power 
 ia his Name to remit Sin. Thirdly, we find 
 from the practice of the primitive Chriftians, 
 that many, fays St. Luke, who believed came and 
 con fejfed their Deeds, (e) To this I know that fome j^^* g" 
 will object and fay, I hat this was only a general 
 Declaration or confeffiog themfelvcs Sinners ; 
 but I anfwer, that we inufl here obferve with 
 Grot ius, that it is a different thing for Men to 
 conjcfs l/tcir Sins, and to'confcfi themfeives Sin- 
 ners. 
 
 We 
 
The CREED EXPLAINED. 
 
 P. II. We muft acknowledge that the Goodnefs and 
 Mercy of God has been very great towards 
 Sinners ; from the beginning of the World, he 
 kne\v the Frailty of human Nature; the Phort- 
 nefs of Man's Life ; and the dreadful Punifh- 
 ments of the other World ; therefore he cafts an 
 Eye .of Pity and Compaffion upon Sinners ; he 
 does not cut them off in their Sins, but gives 
 them Time to repent, he forbears patiently 
 with them ; he is flow topunifh, and inclined 
 to pardon ; he admonifhes them continually ; 
 he invites them fweetly, and pardons them gra- 
 cioufly. Let every Man reflect upon his Own 
 Life ; whether he has not experienced the 
 Sweetnefs of God's Mercy ; whether he has re- 
 ceived oile Mercy, or a Thoufand ; whether 
 God has not often fpared him when he was in 
 Sin ; and where had he been now, if God had 
 cut him off in his Sins ? 
 
 But the Mercy of God towards Sinners, is yet 
 more clearly revealed to the World by Jefus 
 Chrifi ; there was nothing more remarkable 
 than his Mercy to Sinners, both in his Life, and 
 Do6lrine : As to his Life and Conduct among 
 Sinners, he was called even the Friend of Sin- 
 ners, which fignifies he was their only Hope. 
 And his Do&rine was as remarkable in this 
 Point, as his Conduct ; for what means the Pa- 
 rable of the Publican preferred before the proud 
 Pharifee, a Man loaded with Injuftices and 
 other Crimes, to return from one Knock of his 
 . Breail into his Houfe juftified ? What means 
 the Parable of the Man who fought the loft 
 Sheep, with fo many remarkable Circumftances 
 of his leaving Nineiy nine to look after one, his 
 
 bringing 
 
Art. X. Difc. II. 281 
 
 bringing him back upon his moulders ; the 
 Congratulation of his Friends and Neighbours 
 upon it ? What means the Parable of the predi- 
 gal Son ? Why is he painted out in fuch lively 
 Colours, to have wafted his fubftance, as well as 
 his Virtue among Harlots, and became as I may 
 fay a Swine among Swine ? Why at his return 
 does his Father go out to meet him and make 
 fuch rejoicing ? All thefe Parables are Inventi- 
 ons to exprefs the Converfion of a Sinner ; 
 the Joy fhewn in the Gofpel at thefe Converfi- 
 ons, is the Joy of Heaven, and thofe who in 
 the Gofpel repine at them are Figures of the 
 Devils, to whom the Conversion of a Sinner 
 becomes a new Hell. In a Word thefe remark- 
 able Parables of the Juftifrcation of the Publi- 
 can, the loft Sheep found, the Prodigal Son re- 
 turned, are written in the Gofpel with defign to 
 render the Mercy of Jefus Chrift to Sinners, 
 the mod remarkable Part of his Life and Doc- 
 trine. And therefore we ought always to re- 
 member, that Jefus C hrift came into the World 
 to fave Sinners ; for them he died and fpilt the 
 laft drop of his moft precious Blood : This is 
 the ground work of our Pardon, and the Doc- 
 trine of the Remiffion of Sins ; the Grounds of 
 that pardon, are the Merits of Jefus Chrift, and 
 the Mercy of God ; and in Confequence of this 
 Faith, there is no Sinner tho' never fo wicked, 
 but by the Mercy of God may be juftified, and 
 become a Saint in the Kingdom of Heaven ; 
 and there is no Sin. of which a repenting Sinner 
 ought not to have certain Hopes of Pardon in 
 the Church oGod. 
 
 O o Now 
 
282 The CREED EXPLAINED, 
 
 Now this Do6lrine of the Remiflion of Sins 
 is a great Motive for Sinners to repent, and is 
 the greateft Hope and Confolation we can have 
 in this World. Though I know there are 
 fome fo perverfe, as to take it in a quite con- 
 trary Senfe : For the Libertine will fay, that 
 if there be Hopes even at the laft Day of our 
 Lives, and Repentance never comes too late, we 
 may follow our own Pleaiures a little longer, 
 not without pardon at lad. 
 
 But tell me, Dear Chriflians, did ever 
 one fingle Perfon arrive at Heaven by follow- 
 ing this Libertines Doftrine, except the good 
 Thief, and he was converted at the fir ft call, 
 and yet he is the only one the Scriptures make 
 mention of ; therefore it is a certain Proof, that 
 the Libertines Doctrine is not good, for are 
 there notthoufands fallen into Hell and Dam- 
 nation by following the fame Dolrine ? Then 
 it is moft certain the Doftrine is bad ; for how 
 can this be a Reafon to make the Mercy of God 
 a Motive to continue in Sin, and not to repent of 
 Sin, can bitter and fweetcome out of the fame 
 Fountain? 1 here propofe the Goodnefs and 
 Mercy of God, as a Motive for Sinners to re- 
 pent. Libertines propofe the fame Mercy for a 
 &eafon, why they continue in their Sins ; this is 
 the Cunning and Artifice of the old Serpent, 
 who fights as induftrioufly againft our Penance, 
 as he did againft our Innocence ; but alas ! here 
 is our fatal Miftake ; Sinners hope in the Mercy 
 of God, but they do not reftecl; that they deftroy 
 this Hope by a continuance in their Sins ; for 
 thus they abufe every day that Mercy, which 
 they acknowledge to be all their Hopes ; not 
 
 retle&ing 
 
'Art. X. Difc. II. 283 
 
 reflecting that when they turn this Mercy into 
 Anger and Juftice. they deftroy their own 
 Hopes. They cry we may repent on the laft; 
 Day ; this is very true, but 1 queftion whe- 
 ther ever any one did fo, who wilfully defer- 
 ed his Repentance till the laft Day, in hopes 
 then of Pardon ; for fuppofe fuch a Sinner 
 fliould fail to vepent on that Day, can he repent 
 on the next ? O Chrillians, take heed left you 
 put off fo long your Repentance, till there is 
 neither Time or Pardon left, and thus you be 
 found to have believed in vain, this great Truth 
 of the RemifTron of Sins. 
 
 I have here laid before you the Promifes of 
 Pardon, which Almighty God has made to Sin- 
 ners, when ever they fhalj return to him ; I 
 have alfo made manifeft the Goodnefs and Mer- 
 cy of Jefm Chnfl towards Sinners ; I have laid 
 open tli Doctrine of the R ( cmiflfion or Forgive- 
 nefs of Sins; and the Joy there is in Heaven 
 at the Converfion of a Sinner ; all which, I 
 think is more than a fufficicnt motive for us to 
 repent, in order that we may partake of the 
 Pardon offered us, and not to expofe our- 
 felves to the uncertain Hopes of a death Bed 
 Repentance. 
 
 How long Dear Chriftians, (hall we doubt 
 and waver on this clear Cafe ? Shall we all our 
 Lives be fluctuating, and balancing between 
 Heaven and Hell, as if the Choice was dark 
 and difficult ? Shall we always live among 
 the Swine with the Prodigal, w-ith the Drunk- 
 ard, with the Luxurious and Debauched, with 
 the Detractor, the Swearer, &c. and never re- 
 turn to the Houfe of our Father who is in 
 O o 2 Heaven? 
 
284 The C R E D E X P L A I N E D. 
 
 Heaven ? Can Chriftians live all their 
 
 long, feparated from God their only Hope ? Will 
 
 they never more think to have Part with their 
 
 Blefled Redeemer ? Will they always do the 
 
 Works of the Devil, and ne^er more feek the 
 
 juftification of Jefus Chrijl ? Will they always 
 
 continue to heap up Wrath againft the Day of 
 
 Wrath ? Will they always remain in Death, 
 
 on the brink of Hell, and never more think of 
 
 Heaven, their blefled Country, and of God 
 
 v* horn they have loft f O Prodigal Sinner, re- 
 
 turn without delay to the Houfe of your Father, 
 
 and do no longer feed with the Swine ; fure 
 
 Pardon is promifed ; Mercy is great ; your 
 
 Converfion (hall be the Joy of Heaven, and 
 
 the Mortification of Hell, and will be a new 
 
 Glory to yourfelf. You have a thoufand Ex- 
 
 amples to encourage you, thoufands of Sinners 
 
 who have been juftified , and led the remaind- 
 
 er of their Lives in. Innocence, and thus ended 
 
 their Days in Peace : Heaven is full of juftified 
 
 Sinners, for it is a certain Truth, that many 
 
 who are now reigning in Heaven with Jefus 
 
 Chiift, were once great Sinners upon Earth ; 
 
 the greateft Sinners therefore by following their 
 
 Example, may become glorious Saints in the 
 
 Kingdom of Heaven. 
 
 And as this Doclrine of the Forgivenefs of 
 Sins, is the Hope of all Sinners, fo it is alfo the 
 great Confolation and Support of our frail Life; 
 for was it not for our Faith or Belief in the 
 Forgivenefs of Sins, and in the GoodneTs 
 and Mercy of God, how could fuch frail Mor- 
 tals fupport Life? For when we confider our 
 Sinful and mortal Condition ; the Frailty of 
 
 human 
 
Art. X. Difc. II. 385: 
 
 Jiuman Nature, and fbortnefs of Life ; the 
 difmal Confequence of Sin ; and that by one 
 only grievous Sin committed all is loft ; all 
 we have gained by the Death and Redemption 
 of Jcfus Chrift is loft, both Grace and Glory ; 
 all the Merits of our pad good Works are all 
 loft by one Mortal Sin ; this Confideration of 
 human Mifery, and fo defperate a Chance of 
 Salvation, muft needs hold us in great Anxiety; 
 but when we turn our Thoughts, and confider 
 that there is Pardon and Remiffion of Sins, by 
 true Repentance, and the Sacrament of Pe- 
 nance ; O this raifes our Hope, it creates Joy, 
 and gives Peace, and obliges us to render im- 
 mortal Thanks to Almighty God. 
 
 But if this Truth be fo comforting, this 
 Faith in the Forgivenefs of Sins., fo prevailing; 
 a Support to our frail Nature, let us not mil- 
 take the Conditions, whioh I have already men- 
 tioned, that ought to be performed on our 
 part, left we believe in vain the Remiflion of 
 Sin. But perhaps fome will fay, how lhall we 
 know who thofe are that do repent, and who 
 not. I will tell you Dear Chriftians, it is not 
 fo difficult as fome imagine, at lea ft to frame 
 a very probable Guefs ; for as our Saviour 
 Chrift fays, the Tree is known by it's Fruit, and 
 Man by his Works, and the Penitent by wor- 
 thy Fruits of Penance ; in a Word, the Caufe 
 is known by it's Effects. If the Sinner finds, 
 that after the Sacrament of Penance, his Life is 
 even wprfe than before, that he no fooner re- 
 pented, but returned again to the Vomit, that 
 he was no fooner rifen with Chrift, but in the 
 Crave again; no wife Minifter or Paftor in 
 
 God's 
 
God's Church, ever did or can fay, that fuch 
 a one was a true Penitent. Habitual or fcan- 
 dalbus Sinners, who neither me*nd in the whole 
 nor in part, who neither mend nor endea- 
 vour fo to do, by applying the Remedies pre-r 
 fcribed to them, nor will quit the Occafion of 
 their Sins ; thofe we are certain, have not per- 
 formed the Conditions of the Promife of Par- 
 don ; and therefore have great Reafon to fear, 
 that they were not juftified in the fight of God ; 
 for who can believe that a Man juflificd in Jems 
 Chrift, can immediately turn to the Works of 
 the Devil ? That a Man can immediately fhift 
 from Sin to Sanflity, and from San6tity to 
 Sin, and that in a few Hours time, he fhould 
 Work all thefe ftupendous Alterations in his 
 Soul ; this is making us judge of Man, quite 
 differently from all we know of him, and make 
 him act in this Matter of Repentance, quite 
 againft his Nature and Cuftom in all other 
 parts of his Life, 
 
 To conclude this Difcourfe from what has 
 been faid concerning this Article ; we firmly 
 believe, that God is both able and willing to Foi> 
 give us our Sins ; and that he has given a Pow- 
 er to the Minifters of his Church to abfolve or 
 remit from all Sins, and the Punifhrnent of 
 them in his Name, in the Sacrament of Baptifm 
 and Penance ; and therefore we hope by an 
 humble Compliance with the Divine Inftitution 
 in thefe two Sacraments, to be partakers of this 
 great Mercy ; which is what I pray God of 
 his infinite Goodnefs to grant to all. 
 
 -ARTICLE, 
 
ARTICLE, XL 
 DISCOURSE, I. 
 
 The Refurreftion of the Body. 
 
 This corruptible Body muft put on inccrruption, And this MOT* 
 tal Body puL on Immortality, i Cor. c. xv. v. 53. 
 
 Y this Article of our Creed, we are in the 
 Jnjl place indirectly put in mind of our 
 Mortality, that we mitfl all die, andfecondly, we are 
 to believe that at the laft Day of Judgment, we 
 fhall all rife again with the fame individual Bo- 
 dies, in which we lived in this World before, 
 though in rnnny refpecls changed and altered 
 from their former flate, (for if we were not ta 
 rife with the fame identical Bodies, in which we 
 before lived in this World, then it would not 
 be properly a Refurre&ion, but a Production of 
 new things) and we believe that this Refurreclion 
 will be the fate of all Mankind, whether jvjl, 
 or unjiift, according to that of St. Paul. As in 
 
 Adam 
 
c. i. v. 2s 
 
 The C R E E D E X P L A I N E D. 
 
 Adarii all died, fc in Chrijl alljhall be raifed to Life 
 
 .r^ 
 
 Ci -' ' 
 
 To offer to prove to you, that all Men (as St. 
 
 Paul fays) muft once die, is an unneceffary and 
 nee dlefs Talk ; fince nothing can be more evi- 
 '* dent, nay the very Graves and Monuments of 
 the dead which we daily fee, tell us what we 
 muft all come to; and the Experience of fomany 
 paft Ages, is a (landing Proof and Confirma- 
 tion of this great Truth, that all Mankind 
 muft tafle of Death : Befides, among all the ab- 
 furd Errors of Men, there never were any fo 
 foolifh, as to think they Ihould not die. 
 
 What therefore I intend in this Difcoufe, is to 
 P. I. treat upon Death, in order that we may better 
 underftand the RefurreElion of the Body, and be- 
 caufe there is no Conlideration, that can contri- 
 bute more to a good Life, than the Thought of 
 Death ; but alas ! the Misfortune is, the more 
 profitable the Confideration of Death is, the 
 greater Horror and Averfion many Sinners have 
 to it. What Art of Perfuafion then, (hall I 
 make ufe of, to prevail upon them to confider 
 this Subject of Death, io as to make it both 
 agreeable, and profitable ? All I can do is, to 
 endeavour to treat this Subjel in fuch a 
 Manner, as not to caft a Damp upon any ones 
 Spirits, but rather to raife them, and give new- 
 Life, fo as not to difturb their Peace, but ra- 
 ther to encreafe their happy Days; fo as to 
 teach them how to live, as well as to die ; in a 
 Word, fo as to moderate the Fear of Death, 
 which Fear is the greateft Anxiety, that belongs 
 to Man's Life, and damps more Courage, and 
 chills more Blood, and extinguiflies the Senfe 
 
 even 
 
Art. XI. Life. I. 289 
 
 even of innocent Pleafures, more than all other 
 Caufes whatfoever : If then I undertake to re- 
 move that Fear of Death, I hope this Difcourfe 
 will be acceptable. 
 
 To judge by experience, ofthofe who are 
 mindful of their laft End and prepare for Death 
 by a good and pious Life, do we perceive that 
 they have any disturbed Fancies, or Symptoms 
 appear in them of uneafy or frightful Imagi- 
 nations, fordo they not converfe as freely with 
 their Friends as other Men do, who feldom or 
 never think of Death ? Since then all Men 
 muft certainly die, as well thofe who do not 
 think or meditate on Death, as thofe who do; 
 and fince the Confideration or Meditation of 
 Death, is the way to remove the Fear of it ; and 
 fince thofe who do not think nor prepare for 
 it, are mod of all Men difturbed with the Fear 
 of it; is it not better to imitate the wife in pre- 
 paring for Death, than to imitafe the unwife 
 or imprudent, who never think fo ferioufly of it, 
 as to profit or amend their Lives thereby. 
 
 Now Dear Chriftians, I cannot render this 
 Difcourfe profitable to you, without confider- 
 ing the Matter according to Truth : In the 
 Jirjl place then, I muft confider what the State 
 of Death is, and lay before you all that is for- 
 midable in Death ; fecondly, I will give you a 
 Defcription of a happy Death, and a fure 
 means to arrive both at a happy De%h, and by 
 confequence at a happy Refurreclion ; fo that 
 you may be victorious over Death and the 
 Grave ; and even in this Life conquer the Fear 
 of Death. I (hall not here make any Account 
 of unnatural, violent, or ludden Deaths, but 
 P p only 
 
29 The CREED EXPLAINED. 
 
 only confider thofe, which are efteemed the eafi- 
 eft and mofl deiirable, as when a Perfon dies 
 in his Bed, and in the Arms of his Friends. 
 
 In the firft place, what is the Death of fuch a 
 Man, but the Deftruclion of the Man ? For a 
 Man there to lye and contemplate his own De- 
 ftruftion, to know that not only his Friends, but 
 that all Creatures together are not able to fuccour 
 him, to feel the Revolution making in his Na- 
 ture, to feel Death and the DirTolution of Na- 
 ture feizing him, and to find the vital Union 
 between Soul and Body break, and one half of 
 himfelf depart from the other, is not this a 
 very confiderable accident which concerns us 
 all very nearly ? It is being brought to the low- 
 eft State of all Mortals, and there is no King 
 in this expiring Condition, but would willingly 
 change with the vileft Slave in Health, that be- 
 longs to him; but through this low Condition of 
 Mortals, the greateft Monarchs and their Sub- 
 jects muft pafs, nay even lower than this, for 
 their Bodies muft lye in the Grave, and not 
 only lye, but rot there, fo that all \vill turn to 
 Putrefaction, Worms, and Duft. O finful 
 Man! defcend a little into the Sepulchres of 
 the Dead, and there fee all the Pride of Life ; 
 Kings and their Subjects, Conquerors with the 
 conquered all lying in the Duft ignoble together : 
 See Bodies pampered with all the Delights of 
 the Earth, and cloathed in all it's Riches, lying 
 in Putrefaction : Strange Condition, and very 
 fhocking to Nature ! But there are other things 
 to be confidered. 
 
 The iVIan by living in this World, has con- 
 tracted many AfFe&ious to what he poflefled 
 
 in 
 
Art. XI. Difc. I. 291 
 
 in it ; he has contracted many Paffions for 
 what delighted him ; now cruel Death, which 
 breaks the Vital Union between Soul and 
 Body, parts the dearefl Friends too, and 
 breaks with great Violence thofe ftrong Chains, 
 whereby the Man had united himfelf to all he 
 loved in this World ; Death is the farewell 
 of all; helofes all his ufual Supports, his ufu- 
 al Comforts, all Help, all the Objects of his 
 Paffions aiid Defires in general ; he loil j s all and 
 finds nothing ; every thing flies away with eter- 
 
 nal flight, every thing finks under him, every 
 thing difappe.ars. But this is not all. 
 
 Death is not only the farewell to this World, 
 but a journey to another; and to go into a- 
 nother World, is to begin a new ftate of Life ; 
 to live without a Body ; to enter into an un- 
 known Region of Spirits, feparated Souls; to 
 converfe with them, without a Body, without 
 fenfes, without feeing or hearing; to go among 
 thofe Spirits, without knowing what Entertain- 
 ment one mall meet with ; what kind of Habi- 
 tation, what Employment, what Senfe or Feel- 
 ing ? Sure there is nothing more amazing ! 
 But one furprifing Object he will meet with 
 here, will be to find the Prefence of God, lo 
 feel him in his Power, after a new manner, 
 quite different from what he felt him in this 
 World, where the workings of God in nature 
 are all hid ; here he will find all immediaLely 
 under the abfolute Government of God him 
 felf ; every Spirit fixed by an invariable or- 
 <Jer of Jutticc, without it's being polliol.e for 
 Time to alter his ftate. This furm'lhcs us with 
 P p 2 another 
 
292 The CREED EXPLAINED, 
 
 another Confideration of Death very formida- 
 ble, which is. 
 
 That Death is the End of all Time, and the 
 Beginning of Eternity, or a fatal Period be- 
 tween both, which on the one fide puts an End 
 to all Time and Life, and confequently to all 
 that this Life affords, and what isworfe, an End 
 to the ftate of meriting, and an End to good 
 Works, and to the Days of Mercy, Grace, 
 Pardon, and Repentance, the Lofs of which is 
 much more considerable, than the Lofs of a few 
 empty Pleafures, and Vanities ; and on the 
 other fide, this fatal Hour defides our Eternity, 
 and tranflates the Soul into an eternal flate, 
 where all his eternal ; his Manfion js eternal, 
 his Employment eternal, his Aftion and his 
 Paflion eternal, fixed by an invariable order of 
 him who, never alters, 
 
 Such is the Mate, but what makes it more 
 dreadful is, that we muft every one try this 
 Hate, for tho' Death is of all things the mod 
 certain, yet we regard it at a Diftance, and 
 hope for a long Life ; this is the grand Illufion 
 of the Devil, he does not fuggefl to a Man that 
 he (hall never die, no that would be too grofs, 
 but that he has a long Time to live, and there- 
 fore needs not yet undertake the Care of his 
 Salvation ; with this one Illufion, the Devil fe- 
 duces the greater part of Mankind. Now tell 
 me, you who propofe to yourfelves a long Life, 
 how long do you propofe it, perhaps you will 
 lay for forty or fifty Years longer, but this is ra- 
 ther too much, for the eftimation of Man's 
 Life is ufually valued but at ten Years in Con- 
 tracts, and no Man will venture upon your 
 
Art. XI. Difc. I. 295 
 
 r,ife, for above ten Years, but we will fuppofe 
 forty Years ; you- will then grant, that for- 
 ty Years when pafl: will be but fhort ; and do 
 you think that forty Years to come are longer, 
 than forty Years pafl ? Be not then deceived 
 with this Illuiion of the Devil ; but why do you 
 talk of forty or fifty Years, or even ten Years, 
 for who can promife even ten Days ? And this 
 leads me to another Confideration concerning 
 Death, which is it's Uncertainty. For 
 
 Our Bodies are fo frail, that every trifle 
 hurts and difcompofes our Conftitution, a lit- 
 tle puff of bad Air ; a little Gravel, or Stone, 
 one Drop of Water, any of thefe fituated in a 
 wrong part of the Body, is enough to kill the 
 ftrongeft Man., for there is nothing in nature fo 
 little and inconfiderable, but may meet with mor- 
 tal Men in fuch Ciicumftances, as to be too big 
 for their Weaknefs, and may carry off the moft 
 valiant Hero. But what is more amazing is, that 
 this frail Compofition of ours, is placed among fo 
 many Caules, and Inft ruments of Death, which 
 befets us on all fides ; old Age and the Decays 
 of Nature, Weaknefs, and Infirmity, Intempe- 
 rances of Youth, wild Beafts, Prifon, and the 
 Sword, &c : Befides thefe Accidents, and in- 
 numerable other Chances, which make Death 
 the moft uncertain, as well as moft certain thing 
 in human Life, befides all thefe I fay, (the fick 
 Man is not fure of Death, nor the healthy 
 Man fure of Life, fmce Men die without Rule, 
 by accidental and hidden Caufes) there is a fatal 
 Blow given them, no one knows from what 
 Hand ; A Man for Example in a Confumption 
 lies under an arreft of Death, and one at the 
 
 fame 
 
294 The CREED EXPLAINED. 
 
 fame time in a vigorous ftate of Health mall be 
 nearer Death, than the confumptive Man, 
 upon a more fatal, fudden, and lefs difcerned 
 Caufe, becaufe Men die without rule ; and for 
 the fame Reafon, no Age is fecure ; but every 
 Age has a Gate for Death to enter; the In- 
 fant Age is as incurable by Art, as old Age 
 by Nature ; vigorous Youth itfelf has its 
 Caufes of Death, and a certain Fatt it is, that 
 more die young, than old beyond Compari- 
 fon : But befides all this Mortality, there is 
 one Caufe of Death more furprifing than the 
 reft, viz. that Men mould open a Gate to it 
 thernfeves, by Vicioufnefs, and Luxury ; they 
 pour in ftrong Drink and let out Life, they con- 
 traciDifeafes, and then cannot bear them, they 
 ftrangle themfelves with their own Intempe- 
 rance, and fuffer the Inflammations of their 
 own lulls and Paflions. 
 
 Thus Dear Chriftians, you fee that fnares are 
 laid for our Lives, befides thole we lay for our- 
 felves; and our Death at all Hours is uncertain, 
 the Hour is as uncertain as the Day, and the 
 Day is as uncertain as the Week, and the Week 
 as the Year. The Wifdom of God orders this 
 uncertainty o/ Life, and his Wifdom is eafily 
 juftifiable in this point, for it is a fpur to our In- 
 duflry, it makes Men watchful, fober, and wife, 
 it makes them diligent in preparing for Death by 
 a good Life, whereas if Men knew the Day of 
 their Death, they would infallibly neglect the 
 Practice of Virtue, till near the Day of their 
 Death; befides, it would be no great Comfort to 
 any Man to -know the Day of his Death. 
 
 I have 
 
Art. XI. Difc.l. 
 
 I have fhewn you what Death is, that it is the 
 Horror of Nature, but if we confider what is the 
 Death of the Sinner, this will tell us what 
 Death truly is, for Sin is properly the fting of 
 Death, and as there is nothing more moving, fo 
 there is nothing more wholfome, than to confi- 
 der the Sinner's End, that we ourfelves may a- 
 void it. There is nothing in this World fo mov- 
 ing, as to fee a Man fo overcome with Sin as well 
 as Infirmity, that in his Mifery he cannot place 
 his Hope in God : Such notwithstanding is the 
 End of the impenitent Sinner ; fee here a Di. 
 cription of him, the Pains of his Body rack him, 
 but the Pains of his Confcience Hill more ; his 
 Sins that were his greateft Pleafure are now his 
 greater! Pain, his deareft Friends are his great- 
 eft Grief, he has contracted violent Paffions for 
 this World, which joined with a Senfe of his 
 Guilt, gives him the utmoft averfion of Death, 
 which of all things is the moft certain to him ; 
 all human Confolations then utterly fail him ; 
 the Helps of the Church which often afford fuc- 
 cour, when all others fail, now fail him too; 
 and what is worfe, he cannot hope in the Good- 
 nefs and Mercy of God, which is a Refource 
 when alt others are mfuflicient,but the Thought 
 f God, is a Terror to him ; this is what he fuf- 
 fers iirthis World; and when he enters into the 
 other, there he meets the Powers of Darknefs ; 
 and the Devil who feduced him, npwfeizes up- 
 on his Prey Inlulting over him, and (hewing 
 him how he deceived him, and how he fecond- 
 ed the Devil in his own Deflrudion; fo that in- 
 ftead of finding fome Reft and Refrefhment af- 
 ter his agonizing Pains, he finds frefh Sufferings, 
 
 and 
 
* 96 The C R E D E X P L A I N E D. 
 
 and thus fmks out of temporal Pains into Eter- 
 nal, Sure nothing is more moving than fuch 
 an- End, yet fuch is the End of all Sinners who 
 repent not ; and thofe who wilfully continue in 
 a wicked Life, are in very great Danger of 
 coming to this End. Thefe you will fay are 
 melancholy Considerations, and therefore 1 
 will continue no longer upon them, but en- 
 deavour to defcribe to you the Happinefs of 
 Death, as well as it's Terror, and ihew you how 
 you may Conquer the Fear of Death. 
 
 We are not called to Death but to Life ; the Vic- 
 tory is gained over Death, by the Death ofjefus 
 Chrift, not for himfelf but for us ; the Victory is 
 gained, and Death is become even precious in the 
 Saints, and defirable in the ]utt, for the Pfalm- 
 ift aflures us, that the Death of the Saints is precious 
 
 (^PCcxv. in the Sight of God. fg) This is the Victory of 
 
 v - *5 true Faith, and true Piety over Death. Why 
 fhould we fear Death, if we lead a good Life ? 
 For do you not know, Dear Chriftians, that 
 Death is reduced now to the Condition of Sleep ? 
 It is fo called in holy Scripture, (h) ii is there 
 
 (ft) iCor. reprefented under the Notion of Reft and Sleep. 
 
 c *Q XV .'cX" For though the juft Man tafles of Death as well 
 
 10. es bt. . . D . ,, r _ . _, 
 
 John.c.xi as tne impious, yet he does not lutrer the 1 or- 
 
 v. 11. ments, Horror, and Anxiety of Death. The 
 Death of the Juft. is but a Paffage to Refurrec- 
 tion, it is the firft Day of Immortality, the Be- 
 ginning of Rewards ; a Change of Earth for 
 Heaven; of Men for Angels; of Dangers for 
 Safety ; of Fight for Victory ; of Labour for a 
 Crown. We know not what are the Pleafures 
 of the Immortal Life he is pafled into; but if 
 all things there are infinitely furprizing, as no 
 
 doubt 
 
Art. XI. Difc. I. 297 
 
 doubt but they are, for St. Paul allures us, that the 
 Eye hath notfeen, ncr the Ear heard, nor hath it enter- 
 ed into the Heart of Man to conceive what God hath 
 prepared for thofe who Love him. (i) Hence wex t -i ,c or 
 know that the State of the Juft there, muft bee. i. v. 9! 
 moft agreeably furprizing. 
 
 The Death of the Juft is precious at all Ages 
 of Life, for if he dies in his Youth, and leaves 
 the World caufe to lament his Lofs. and pro- 
 mifing Hopes of his Virtue ; if he dies in the 
 Flower of his Youth, he dies alfo in the Flower 
 of his Virtue, and his precious Death is more 
 defirable than mournful. And if he dies in a 
 good old Age, as ripe in Virtue as in Years, 
 grown old in Piety, in Faith, and good Works; 
 having prefcrved his Life by his Sobriety and 
 Temperance, and prolonged it by the Prayers 
 and Bleflings of the Poor, to whom he has 
 been charitable and liberal, and fo by a gentle 
 Decay of Nature, drops off like the ripe Fruit 
 from tlje Tree ; nothing is more defireable than 
 fuch a Death, it is what the Prophet Balaam 
 wi fried for;' let me die the Death of the Juft, 
 and let my End be like unto theirs, (k] () Num* 
 
 Let us now fee what are the means we are to c * XXJ ""-' 
 make ufc of in order to efcape the dreadful, v< 
 and terrible Death of the wicked, and how to p. n. 
 arrrive at the happy Death of the jw/2. 1 (hall 
 here prefcribe but one Means to be made ufe^, g ee 
 of, and that is a good and pious Life; for ge- Proverb 
 nerally fpeaking, we (hall die as we have lived ; c. i. v. 24 
 if we fpend out Life in the State of Grace, \ve^ ccl ' c>x ^ 
 lhall in all appearance die in the State of Grace ; ^'^ c - 
 or if we pals our Lives in the State of Sin, we v . 5.6. 7 
 fhall in all likelihood die in the State of Sin. (I) 8. 
 Q q There 
 
298 The C R I D X P L A I N E D. 
 
 There are two things which Death teaches us ; 
 in the Jir/l place, not to over-value Life, and 
 fecondly, not to under-value it ; for things are 
 valuable by their End ; and Life is to be valued 
 by the Sepulchre ; it is of imall Importance 
 whether we lead our Lives a little more, or a 
 little lefs conveniently ; a little richer, or a lit- 
 tle poorer ; and yet for thele fmall degrees of 
 Advantage, how often do we fee Men Sacri- 
 fice their all, their Confcience, their Faith, 
 their Religion, and their Souls too; and the 
 Poor are as Subject to over-value this Life, as 
 the Rich ; but furely both would do otherwife, 
 if they faw the End of all in the Sepulchres 
 of the dead ; let us take heed how we over- 
 value Life, left tve fhould go out of the World, 
 with an eternal Faffion for what we can never 
 enjoy. 
 
 But then let us take care at the fame time, not 
 _, to undervalue Life by confuming one part of it 
 in Idlenefs, and another in finful A6lions, and 
 by fhorteningour Days by Intemperance and 
 Excefs ; this is under valuing Life : When we 
 confider how certain Death is, and on the o- 
 ther hand how fhort and frail Life is ; thefe 
 Confederations ought to make Men careful of 
 their precious Life, and make them more affi- 
 duous to work while Time lafts, both for this 
 World and the next ; fo far is the Thought of 
 Death from making a Man regardlefs of Life, 
 that it rather gives him Spirits, and adds a fpur 
 to Induftry ; and therefore a Man may make 
 a diligent Preparation for Death, and yet anfwer 
 all the Ends and Purpofes of living ; for it is 
 tliofe, who very feldom or never think of dying, 
 
 that 
 
Art. XI. Tifc. 1. 209 
 
 that are commonly the mofi negligent and pro- 
 digal of Life, it is they v.'ho trifle away their 
 precious Time more than others; and (hortcn 
 their Lives by Debaucheries, Drunkennefs, &c. 
 and fear not by Rafhnefs to exppfe them to e- 
 very Hazard they meet with. 
 
 From what I have here faid it plainjy ap- 
 pears, that a right Preparation for' Death, and 
 the only one we can depend on, is a good and 
 virtuous Life ; we know there are Works, that 
 \vi\\ render us victorious over Death and the 
 Grave ; there are Works that will follow Men 
 into the next World; there are Riches that may 
 be fent before us ; Treafures that may be laid 
 up in Heaven ; there is a. good Work, which 
 the holy Scripture tells us delivers a Man from 
 Death, relieves him in th Day of his diflrefs, 
 which is the Dny of Death, and will not per- 
 mit his Soul to go into Darknefs, (m] and that r m \ T c b, 
 \Vork is Almsdccij's. There are alfo good Works c. iv. v, 
 which perpetuate our Memory, and in fome ** 
 fenfe prolong Life after Death; Thefe are wor- 
 thy Actions, by which Men benefit their Friends 
 and Pofterity, by good Inftituiions, charitable 
 Foundations and the like ; This is fpending 
 Life well, and not only doing good Works 
 while living, but to continue them after Death, 
 
 Let us then be convinced that a good Life, is 
 the only fure Preparation that can be depended 
 on for a happy Death, that is, to obtain the 
 Death of the juft : A good Confcience takes 
 away the Fear of Death both in our Life time, 
 and at the hour of Death : For at that Time a 
 good Confcience comes into our Rel'ef, it 
 makes Death comfortable, it railes the Spirits, 
 Q q 2 and 
 
ooo The CREED EXPLAINED. 
 
 and gives life as I may fay, to a dying Man ; it 
 gives the dying Porfon that Confidence to fay 
 xvithin himfelf ; I have, fought a good 'jig/it, I have 
 ji'iifhcd my Courfe, I have kept my Faith, and fhew- 
 e>i it by good Works, now there is nothing re- 
 (n) Tim. mains for me but a Crown ofjufliee. (n] 
 c. iv. v. Thus Dear Chriflians you fee, that a timely 
 7- Preparation for Death, frees a Man from the 
 
 Fears and Anxieties of Death ; it is the Wicked, 
 and thofe who make no Preparations for it, 
 that are moft of all difturbed with the fears of 
 Death ; for it is a Paffion for this Life, joined 
 with a ienfe of Guilt, that begets this Averfion 
 to Death ; from hence you cannot but fee, that 
 the Preparation for Death, rather tends to 
 make Life happy, becaufe this Preparation con- 
 fifls in the Practice of all Chriftian Virtues, 
 xvhich give Honour and Reputation in the 
 World, and make you both beloved by God and 
 Man. Let thefe Confiderations then prevail 
 upon you, to apply yourfelves while you have 
 Time to the Practice of Virtue, to fet your 
 Hands to work, to neglecl: no Duty, to flip no 
 Opportunity, and to do even all your ordinary 
 Actions for the Honour and Glory of God, 
 and the eternal Salvation of your Souls ; thus 
 if you obey thefe Admonitions, you will imi- 
 tate the wifeft of Men, and it is what I heartily 
 wifh you may do. 
 
 ARTICLE. 
 

 ^T^T /%? - vt^ I 7i^ . >i^ vr* v 
 
 jdfc 3fe A. jfei 4^45- \y 
 
 *t*C* *!**** *I**t* s 
 
 ARTICLE, XL 
 DISCOURSE. II. 
 
 The Refurreftion of the Body. 
 
 TAi.f corruptible Body, muft put on Incorruption ; n^ this 
 Mortal Body muft put on Immortality, i Cor. c. xv. v. 53. 
 
 IN the laft Difcourfe, 1 fet before you the mofl 
 evident Proof of the Mortality of human 
 Bodies, viz. that we muft all die ; I alfo ex- 
 plained to you the ftate of Death, with all the 
 Horrors which attend it. In this Difcourfe I 
 fhall treat concerning the Refurreftion of the 
 Body at the laft Day of Judgement, which is 
 the great Hope of all good Chriftians. 
 
 We muft remember that Death does not put 
 an End to us for ever, fince it is a part of our 
 Faith to believe, that the Separation of Soul and 
 Body is not Eternal, for the Duft will return 
 again into the fame fubftance, which was turn- 
 ^d into Duft before, fo that the Union between 
 
 Soul 
 
3 o 2 The CREED EXPLAINED, 
 
 Soul and Body will be knit again, the Graves 
 muft all yield forth their Dead, fo we dial] al] rife 
 again with the lame individual Bodies, in which 
 we lived before, tho' in fome refpe&s changed 
 from their former (late.* 
 
 * It is certain that this A.rticlc of our Faith, viz. Tfut 
 Rtfurrtttion of the Dead, has been always part of our 
 Creed from- the very beginning of Chriilianity ; which 
 appears not only from the ancient Creeds, but alfo from 
 the Weight and Moment of the Doclrinc itfclf, it being 
 a Point on which the whole Chriftian Religion fcems to 
 . depend. For if there fhould be no Refurreclion of the 
 JDead, then the Chnftian Religion would be a mere 
 Chimsera and Fable, and the grand Attiaftive, hy which 
 it was recommended to the World, would be no other 
 than a downright Delufion. For when the Apoftles 
 difperfed themfelves in order to convert the Heathen 
 World, the method they took for that end, as we fee by 
 the example of St. Paul at Athens, as mentioned in the 
 17 Chapter of the Afts of the Apoftles was to preach 
 a!) J(fas and the Refurnflion, that is to reveal a Saviour to 
 them, who earns to redeem them from their Sins, and 
 to allure them of a Refitr v cElion at the lad Day. - But we 
 mull here obferve, that the Epicurian and Stoick Philofo- 
 phcrs who encountered St. Paul at Athens when they 
 beard of the Rcfurrcclion ot the Body, they mocked and 
 derided it, as an idle Fancy ; and not only the Heathens, 
 but alfo feveral pretended Chriftians did oppugn this, 
 neceffary Truth, as Hymn-ictus and Pkilelus. mentioned by 
 St. Paul in his 2 Epiltle to Timothy, 2 chapter We 
 Hiuft likewifetake notice, that there were certain Here- 
 ticks who did acknowledge tlie Refurreftion of the Body^ 
 or of a Body, but they would not grant that the fame 
 Bc-dy, which we now have Ihould be raifed aaain, but 
 inftead thereof, they imagined that at the Refurreclion 
 Day, there fhould be framed by the Power of God thin 
 ?nd acreal Bodies, to which humanSoulsfhall be join- 
 ed, inftead of thofe grofs, material flcfhly Bodies, which 
 they now a&ua'tc and live in. Now againfl thcfc Perfons, 
 both the Greek and Latin Creed make ufe of this Kxpre- 
 ilion "^.cL^aaf a.r<t(st?i: , Carnis R. : ft /;'.?'.);, the Relur- 
 rcftion of the Ftt/Ji t and not of the Body t in which word 
 
Art. XI. Difc. II. 33 
 
 This is the Hope and Faith of all true Chrif- 
 tians, for tho' many among the Heathens did 
 believe the Immortality of the Soul, yet none 
 among them did ever hope or believe the Refur- 
 rcftion of the Body ; for this Doftrine was fuch a 
 novelty at the fii -ft Promulgation of the Gofpe-I, 
 that it met with very conliderableOppofition ; 
 for when St. Paul preached up at Athens, the 
 Refurreclicn of the Flcfi, many mocked at him, 
 and even the Philosophers looked on him in the 
 contemptible Light of a Babbler, or trifling 
 Fellow. (0) Nay among the Jews themfelves, 
 
 (<?) AQs. 
 
 Fkjh lies a particular Force and Emphafis, that latter c - xv " v 
 Word being capable of more Subterfuges and equivoca- l ^* 
 tory Explications, than the former word Fltjk : of 
 which St. Jerom gives us an inftance in the Origenijls, 
 who efpoufed this Tenet ; they fay, faith he, we bdievt the 
 future Rffurreftion of the Body, which, if it be fincerdy faid, is a 
 pure, Conffffion ; but be.ca.ufe. there are cdeftialand terreftrial .Bo- 
 dies, and the Air and eether according; to their Natures, arc called 
 Bodies, therefore they ufe the Word Body, and not Flefh ; that 
 v/hiift the Orthodox Party hearing the Word Body, ap- 
 prehended it to be Flfjh, ; but the Hereticks underftood 
 it to be a Sbirit, which is their firft Evafion. See Tom. 
 a. ad Pammarh. et Ocean. Epift. 65. c. ii. p. 229. 
 
 Wherefore Rttffinus, who was accufed of this Herefy, 
 in the vindication of himfelf therefrom, alledges, that 
 to remove all Sufpicion of his being tainted therewith, 
 he frequently affirmed, that not only the Body, but that the 
 Flejh alfc> jliculd rifsagain. Invcftiv. i. in Hieron, inter. 
 Oper. Hieron. '1. g. p. 162. Now the primitive Fathers 
 in order to prevent the equivocating Evafions of Barde- 
 Janes, Grigen, and others; exprefied this Article by the 
 Refurrcftion of the Fkjh, and notof the Body, as appears 
 from GennaJius Majjilienfii, inter Oper. Augujl. Tern. o. dc 
 Lcd'fiajl. Do mat. p. 260. And the fame is expreffed by 
 St. Epiphanius. advers. Heres. Compend. Fid. Cathol. p. 
 464---Sec alfo St. Auguftin. in. his City of God. Tom. 5., 
 L- 13. c. xx. p. 30. And aguin in his 3 Tom. de Fide ct 
 Symbol, p. iq6 
 
 there 
 
34 The CREED EXPLAINED. 
 
 there was a whole feet of Men, viz. the Sadducees, 
 who faid there was no Refurretlion ; but our Bleft 
 fed Redeemer confuted them, and told them 
 that they erred, not knowing the Scriptures, nor the 
 (p] Mat. Power of God. fp) They had neither attended 
 c.xxii.v. to the clear Difcoveries, with which they were 
 8 9* fupplied from Revelation, nor to thofe ftrong 
 
 and conclufive Arguments in this behalf, which 
 might have been drawn from Reafon and the 
 Nature of Things. Now this Charge muft fall 
 heavier upon the Chriftian Sadducees, if there 
 are any yet fo blind and fenfelefs, as under the 
 Gofpel Difpenfation to fay, there is noRefurrettioHj 
 it is evident that this Miftake muft proceed, not 
 for want of Attention, but from actually not 
 knowing the Scriptures, and the Power of God. 
 
 Now fince the Rcfurrettion of the Body, is an 
 Article of Faith peculiar to our Creed, we ought 
 therefore to apply ourfelves with greater dili- 
 gence to reap the admirable Fiuits of this our 
 Faith. This great Myftery of our Belief, as St. 
 Paul preaches to us, is this, that we all JJiall 
 c xv r * r tf e a $ a i n > but all fnall not be changed, (q] that 
 s ' lt * is to fay, all (hall not be endowed with the 
 Qualities of a glorified Body, for fome will 
 rife in the fame flate of Weaknefs, of Difho- 
 nour, in which they lay down, and thefe as 
 Chrift faid, fhall rife unto a Refurrettion of 
 (r) John. Judgment, (r) But others fhall rife and be 
 c. v. v.29 changed ; what is weak fhall be changed into 
 Vigor, and what is dishonour into Glory. 
 
 This is the Myftery of our Faith ; what 
 therefore I intend in the f/rfl place, is to fet 
 before you the Proofs for our Belief of the Re- 
 and Secondly, to expbin to you the 
 
 Hate 
 
Art. XL Difc. II. 305 
 
 flate of the Ju/t and that of the Reprobate 
 in the general Refurreftion, according to 
 the Scripture ; how forne will rife to a Re- 
 furrection of Life; and others to a Refur- 
 recYion of Judgment ; and how this is a great 
 motive for us to lead a pious and holy Life. 
 
 The Refurre&ion of the Dead, is eafily ** *- 
 proved from the Faith or Belief of the Pa- 
 triarchs, the Oracles of the Prophets, the 
 Words of Chrifl, and the Doclrine of the 
 Apoflles ; the Patriarchs hoped in it, as we 
 may fee from the -Words of holy Job, I know 
 fays he, that my Redeemer liveth, and in the 
 loft Day I Jliall rife out of the Earth, and I Jhallbe 
 doathe'd again with my Skin, and in my Flefli I faall 
 fee my God, whom I myfelf fliall fee, and my own 
 Eyesjfiall behold, and I and not another, this my 
 hope is laid up in my Bofom. (f) The Prophets (/JJob.c. 
 foretold it, as we find from the Words of xix v ' 2 5 
 the Prophet Daniel, fpeaking of thofe who 2 7* 
 lay buried in the Earth, fome, fays he, will 
 rife to Life evcrlafting, and others to everlajling 
 Confufion : (t] Each one according to his Me- (0 Dan 
 rits and Demerits in this Life, or as St. Paul " xn ' v * 
 exprelfes it, according to what he has done, whileft 
 living in his Body, whether it be good or Evil, (u] '") 2 ^ or 
 Chrilt taught this great Truth again ft theSaddu- C ' v ' v ' 14 * 
 cees, who denied the Refurrelion of the Body ; 
 but in order to prevent the like Miftake in any 
 of his Difciples or Followers, he hath added 
 fuch clear and pei"fe-6t Declarations of the Re- 
 furreRion, as to fet it out of all Doubt ; The Hour 
 is come, fays our Bleffed Redeemer, wherein all 
 that are in the Grave, fhall hear the Voice of the 
 Son of God ; and they that ham done good things fiiall 
 R r ccme 
 
The CREED EXPLAINED. 
 
 ccme forth unto ike RefurreElion of Life, but they 
 (w) John that have done Evil unto the Refurreftion of Judg- 
 e. v. v.z3 ment. (w] The future Judgment which our Savi- 
 *9- our Chriflt frequently makes mention of, is con- 
 
 ftantly ufheied in with previous CircumUances 
 of a Refurre&ion ; the Rewards which he pro- 
 mifcs to his faithful Servants are founded folely 
 in this, that they are not to be raifed to Riches 
 and Honours, but to Life immortal ; and for all 
 their Sufferings, all their LofTes, and Self deni- 
 als, they are to receive a Reward or Recompence, 
 not in this frail and uncertain Life, but at the 
 1x) Luck Rtfwrfflicn ojthejiifl. (x) 
 
 c. xiv. v. St. Paul fufficiently proves to the Corinthi- 
 15. ans the Refurreflion of the Body, by this Argu- 
 
 ment, if there be no Refurrettion of the Dead, up- 
 on account of the impoflibiliiy thereof, then 
 Chrifl is not rifen again, there being no more im- 
 poffibility that one mortal Body mould put on 
 immortality than another, and if Chrijl be not rifen 
 again, then is our Faith -vain, and you are as yd in 
 fyJiCor. y 0ur sins: (y) And thus of Courfe the whole 
 JQ 14 1*8 Scheme of your Chriftian Religion muft fall to 
 the Ground. Butmyprefent Defign, is not fo 
 much to make a Defence of this our Belief from 
 Scripture, (which fome will not believe in, or 
 attend to) as by fome other Arguments. 
 
 The^/zr/? is, that Divine juftice demands a 
 RefurreElion ; that Judgment which is appointed 
 at the la ft day, muft be fully and compleatly 
 juft, as being the laft ; and the Diftribtition of 
 Rewards and Punimments muft be perfectly 
 equitable, becaufe eternal : How then can this 
 Judgment be eompleatly Juft, without the whole 
 Man be reprefented in judgment at the laft 
 
 Day ? 
 
Art. XI. Di/c. II. 307 
 
 Day ? For fucb as a Man was while he lived, 
 fo the fame ought to be judged, becaufe his 
 Life is the Caufe of his Judgment ; now the 
 Soul did not run the courfe of his Life alone., 
 for his Body was it's conftant Partner both in 
 Vices and Virtues, in Sin and Merit, in Time and 
 Place, in Action and Paflion, in Pain and Pleafure ; 
 therefore thefe two infeparable Partners, and Ac- 
 complices in the fame Guilt, conttant mares of 
 each others Joys and Sorrows, cannot be feparat- 
 ed in Judgment, who were infeparable in Life, 
 and in all thofe Aflions which are the Caufe of 
 Judgment ; this Judgment then is not com- 
 pleatly juft, except the Body and Soul both .re- 
 ceive Judgment ; and the Reafon is, becaufe 
 the Judgment is not fully fevere, without it 
 puniihes and rewards the Accomplices. Again 
 in this laft Judgment, the Laws of Retaliation, 
 are to be executed with jufl Revenge, which 
 renders like for like ; but this does not feem 
 poffible except the Body rife and be reprefented 
 in Judgment, for how can like for like be ren- 
 dred, and the fame kind of Punifliment. be re- 
 turned, where there is not the fame Perfon to 
 fufFer a returfi of it ? How can the Perfecutor 
 endure orfuffer the fame, which he tyranni- 
 cally made the Martyr fuffer in the Flefh, ex- 
 cept the Perfecutor be reprefented in the Fled) ? 
 How can the Martyr receive his Reward by the 
 Law of retaliation, if he is tormented in the 
 Flefh, and without the Flefh rewarded ? Di- 
 vine Judgment then demands a Refurrtftion of 
 the Fief i. 
 
 In the next place we are to examine and fee, 
 
 if God himfelf has ftifficient Power to raife the 
 
 Dead, or whether he be able to reftore and iv- 
 
 R r 2 build 
 
3o8 The CREED EXPLAINED. 
 
 build the Tabernacle of a human Body that is 
 putrified. or dillblved into dufl, or by whatfo.- 
 ever Caufe made away. I anfwer firft, that the 
 Power of God is not to be arraigned or called 
 in Queftion, for he is all powerful, Almighty, 
 and can do all things what ever he pleafes, for 
 as he made all things out of nothing, fo he can 
 reftore the fame things if reduced -into nothing ; 
 and as he made human Bodies out of the Ele- 
 ments, knowing what Parts and Parcels he 
 chofe to frame their Structure, fq by the fame 
 Knowledge he can find the fame Parts and Par- 
 cels again, and by the fame Power compofe 
 them together again; for he who made the hu- 
 man Body outofthofe Parts at firft, and the 
 Elements thrrnfelves out of nothing, furely 
 cannot v/ant Knowledge to find the fame Parcels 
 again. For why fays St. Paul, fhould it be 
 thought aihing incredible, that God Jhould raife the 
 (z) Afts. Dead? (z) Since the Refurreclion of the Body 
 c.xxvi.v. is evident in the Similitude ol feed, for do you 
 8< not fee that which thoufou'fft., is not quickened, ex- 
 
 fa''i Cor l e pt ^ die firft. (a] And do you not fee Refur- 
 c. xv. v. reclions through all Nature, and one fp ringing 
 36. frorii the Corruption of another, and nothing 
 
 perifhes, but to give Birth to feme thing elfe. 
 Cod preaching to us the Rcfurrection in his 
 Work?, before his Words, that we might be- 
 lieve him to be the Reftorer of human Bodies, 
 whom we daily fee to be the Reftorer of all 
 things. 
 
 Since then Juftice demands it, and God is able 
 to do it, it remains to confider whether thefe 
 Bodies of ours are worjhy of a Refurrcciwn; let 
 us only pbfervehow God himlelf has honoured 
 
 the 
 
Art. XI. Dz/c.IL 309 
 
 the Flefh, that we may think it worthy to rife 
 again from the dead. Firfl, it was formed by 
 the hand of God, made indeed out of Clay, but 
 honoured as often as God had touched it when 
 he gave it it's Form, arid drew the Lineaments 
 of a human Body : Let us confider the Wif- 
 dom, Care, Providence, Council, and Affec- 
 tion of Almighty God, knowing that his eter- 
 nal Son Jefus Chrift was to be born of that Flefh. 
 Then confider again the Glory of the Flefh, 
 becaufe God himfelf appeiired in the Flefh, 
 xvas born, lived and died, rofe and afcended, 
 and fits at the right-hand of his eternal Father, 
 jn the Flefh ; he worked Miracles in favour of 
 the Flefh ; he calls our Bodies the Members of 
 his own ; he fent the holy Spirit to inhabit in 
 them, and to enrich them with all his Gifts. 
 
 There is flill another Right or Privilege be- 
 longing to our Bodies, viz. the Soul can obtain 
 no Merit, nor Sanctifying Grace, but while 
 it is in the Body; befides, the Soul cannot be 
 confecrated to God by the Sacraments but in 
 the Flefh ; the Flefh i.i warned in Baptifm, that 
 the Soul may be purified ; the Flefh receives 
 the Impofition of Hands, that the Soul may be 
 enlightened with the Spirit of God ; in a Word, 
 all the Sacrifices of Chriflian Mortifications, 
 Failings, Penance, Charity, and Virginity, are 
 all made in the Flefh : What will you fay again 
 of this human Body, when for the Name of 
 Chrift, for the Honour of God, for the fake of 
 Juftice, for the Belief of the true Chriflian 
 Religion, it is dragged out and expofed to the 
 Publick hatred ; when it is ftarved in a Prifon 
 for want qf Noi^rifhment, or dies in Torture 
 
 for 
 
3io The C R E E D E X P L A I N E D. 
 
 for the fake of Chrift ? That Flefh which has 
 been confecrated by Sacraments, and in which 
 the Living Soul has exerted all its pious Adions 
 Virtues, and Merits ; In a Word, whofe Puri- 
 ties God fo much loves ; whofe Chaflifements 
 God fo much approves; whofe Martyrdoms 
 God fo highly prizes ; what, fhall not that Flefh 
 rile again, which by fo many Titles belongs to 
 God ? O Chriftians, let it never be faid, that 
 the Members of Chrjft, the Temple of the Ho^ 
 ly Ghotl, the Inftruments of his Sacraments, 
 the Tabernacle of his Gifts, the Organ of his 
 Virtues, the Martyrs of his Faith, fhould lye 
 deftitute for ever in the Dufl. Give me now 
 leave to afk you before I conclude this Point, 
 v/hat did Chrift undertake to fave ? Was it not 
 that which muft have perimed; and what da 
 you fay mull have perifhed ? Man without 
 doubt. I afk was it the whole Man or a Part ? 
 The whole Man without queftion, the whole 
 then {hall be faved by Chrift; as the whole 
 ma ft. have perifhed, then moft certainly the 
 Flefh will rife again, the fame and entire, and 
 Chrift is the Surety for it, who will reprefent 
 the whole Subftance in Judgment, diat the fame 
 may be judged and punifhed which finned ; or 
 that the whole Subftance may be faved, as the 
 . whole had perifhed : Thus far to confirm our 
 Faith of the Refurreftion. 
 
 Let us now fee what will be the State of the 
 Refurreftion, according to the Scripture ; and 
 how all this is a Motive for Chriftians to lead a 
 holy and pious Life. 
 
 p U All mankind fhall rife from the Dead ; and 
 proceed forth out of their Graves, the very 
 
 fame 
 
Art. XI. Lift. II. 311 
 
 fame individual Perfons they were before, but 
 their Countenances no doubt much changed ; 
 a Scnfe of Guilt in fome, and a Senfeof Inno- 
 cence in others, will p. tint upon their Faces very- 
 different Afpefts, ot heavenly Joy, and hellifh 
 Sorrows. , 
 
 St. Paul tells the Corrinthians, () that the ^ 
 Body is fown in Corruption, but it (hall rife in 
 Incorrupt ion ; it is fown in Weaknefs, it fhall rife 
 in Vigour; it is fown in di/honour, it (hall rife in 
 Glory; it is fown a Natural Body, it fhall rife 
 a Spiritual one. From hence you fee in the 
 jirjl place, that the Body is fown in Corruption , 
 with a natural Tendency to decay and putrify 
 in the Grave; but it will rife in Incorruption ; it 
 hath no longer that Tendency. What an im- 
 mortal Body is, who can tell ? But it is enough 
 for us to know that it will be immortal, that is 
 above all the Caufes of Death, and above the fear 
 of it, that it can fuffer and die no more, and 
 that Death in that (late will have no more Do- 
 minion over us, than over Jefus Chriji Himfelf 
 rifen from the Dead. Secondly, the Body is 
 fown in Weakncfs t heavy, dull, wrought upon with 
 Labour and Difficulty, troublefome to itfelf, 
 fubjel to almoft innumerable Wants.and Infir- 
 mities, and when laid in the Grave inanimate 
 without Motion, but it fhall rife in Power and 
 Vigour, which no Youth can equal, or Age 
 decay ; wi'Ji Strength which no force can refift, 
 and which will need no Aid to ftrengthen it; 
 whatfocver Action or Motion it undertakes, 
 where tlie Soul moves it, its own flrength will 
 carry it; the fordid s Parts are all fubfided, even 
 Air itfclf becomes too grofs for it, through 
 
 which 
 
3 i2 The CREED EXPLAINED. 
 
 which by a fpecifick Levity, it fhoots like a Me- 
 teor to meet its Lord in the Regions of a purer 
 
 (c) Thef. ^Ether. (c] Thirdly, the Body is fown in Di/ho 
 c. iv.v.i6TZ0wr, vile Earth, oftentimes deformed, and 
 
 ioathfome, and when in the Grave, deprived 
 of Afpe6t and Figure. But it (hall rife in Glory, 
 beautiful, venerable, brighter than the Stars ; 
 
 (d) Daft, (d) Refplendant as the Sun : (e) And like unto 
 
 MM'It?' the lorious Bod 7 ot Chrift : (/) No lon g er 
 xiii v.4! tne dark Prifon of the Soul, but tranfmitting 
 f/yPhil. even her brightefl Rays with additional Luflre. 
 c.iii.v.2i.^y?/y } it is fown a Natural Body, it fhall rife 
 a Spiritual Body ; not a mere Spirit, but with 
 Flefh and Bones, as our Saviour Chrifl had af- 
 (g) Luk ter h' s Refurreclion : (g) The very fame Bo- 
 c.'a-^v^dy as before, but purified and refined from 
 that which corrupted it's Nature ; from the 
 Rebellion of the Flefh; from all that is fen- 
 fual, brutal and earthly ; fuch are the Ho- 
 nours referved for this now fordid, this unwor- 
 thy Mafs of Flefh. 
 
 But alas ! this Honour will not extend to all 
 the Dead, for fome will rife to everlailing Life ; 
 and others to everlafting Shame and Contempt; 
 yet even thefe fhall be raifed in Incorruption and 
 Immortality, but to their Sorrow and eternal 
 Curfe ; which I fhall hereafter (hew you. Let 
 us now confider what an agreeable and furpri- 
 fing Change it will be, for the juft Soul to eiv.er 
 into it's incorruptible and glorified Body ; for 
 a Man to fee himfelf in an Inftant recovered 
 out of the Grave, and raifed above the Power 
 of Death and Hell : O Chriftians wha* Tranf- 
 port of joy muft he feel This is the flate of ;i 
 
 happy 
 
Art. XI. Difc. II. 313 
 
 happy Refurreftion, and this is the Hope, of all 
 good Chriftians. 
 
 For without this Hope and Faith, the Gofpel 
 which recommends to us Mortification, ielf-deni- 
 al and fuffering, would but ferve to make Meri 
 miferable, if our Bodies were not to rite again ; 
 thofe who fuffer in them for the fake of Jefus 
 Chri/l, fuffer like the Criminals, and the Wick- 
 ed carry off the Recompence. But the hopes 
 of the Refurr ettion of the Body, make Death 
 not only fupportable, but even comfortable 
 to the good Chriftian ; why then do we ab- 
 hor Death ? Why do we look pale at the 
 Grave and Sepulchre ? For do we not know 
 that the Grain cannot frutify, without it firft 
 perifhes ; let our Bodies be turned into Duft, 
 let them be putrified or devoured, if we 
 find them again in the Refurre6tion of the 
 Jurt, all is well ; in this Hope we courageoufly 
 iupport Death, and the fame is our Comfort, 
 when no other Confolation is left, in the lofs of 
 our Friends, &c. 
 
 See here the glorious End of Chriftians ; the 
 fame is their End, as was the glorious End of 
 Jefus Chrijl. Who is not then animated to lea.d 
 a Chriftian Life, who confiders his End ? But 
 remember this, that Man fhall never attain fo 
 glorious an End, who does not keep the Com- 
 mandments of God, who does not lead a pious 
 and. Chriftian Life, who does not live according 
 to the Maxims of the Gofpel ; for -what a Man 
 fows that hejhallreap; if A) let every one then take /n Q^ 
 heed what he fows ; for lie that foweth Corrup- c. vi. v. 
 tion, (hall reap no other. A Chriftian muft pre- 8 - 
 ferve himfelf from all Pain both of the Flefh and 
 S f the 
 
The CREED EXPLAINED. 
 
 the Spirit, if he hopes to arrive at this incorrup- 
 tible Inheritance. O Dear Chriftians be not 
 deceived by others, nor deceive yourfelves ; 
 for God has not prepared this incorruptible 
 Inheritance for wilful Sinners who corrupt 
 themfelves. Believe me Chrillians, that neither 
 thofe who defile their Bodies with Luft ; nor 
 thofe who deftroy them with Intemperance ; 
 nor thofe who pamper them with Delicacies; 
 nor thofe who make them Inflruments of Senfu- 
 ality and Iniquity, whatever has been their 
 dead Faith, and Religion abufed, fhall not find 
 their Place in the Refurrefton of the Juft. In a 
 Word, thofe who have made their Bodies part- 
 ners with the Soul in pious and virtuous Acti- 
 ons, as Sufferings, Mortifications, Fadings, 
 Works of Mercy and the like, mall both be 
 reunited, that both may be* glorified through 
 Jefus Chrifh 
 
 ARTICLE. 
 
( 3'5 ) 
 
 A R TIC L E, XII. 
 DISCOURSE, I. 
 
 Life Everlafting. 
 
 The Wicked, ^oW go into cverlaftinr Puni/kmtnt, But the 
 jfujl into Life evalajting. Mat. c. xxv, v. 46. 
 
 BY this laft Article qf our Creed, we are pujt 
 in Mind of the glorious End, for which the 
 Almighty created and redeemed Mankind ; and 
 that after the general Refurre&ion will fucceed 
 Life Everlaftmg, that is to fay, a perpetual Exif- 
 tence of an immortal Life ; we are alfo to be- 
 lieve, that there will be two Conditions or States 
 of being after this Life ; the one moft miferable, 
 the other mod Happy ; and that neither of them 
 will ever have an End ; and that all Mankind 
 (hall either be of the one or the other, either of 
 the Number of the left, or of the Number of 
 the Reprobate, of them that go to Heaven, or of 
 who go to Hell. Therefore now is the 
 S f 2 Tim.e 
 
 < 
 
3 i6 The CREED EXPLAINED. 
 
 Time during this mortal Life to prepare our- 
 lelves fo, as to be of the Number of the Juji. in 
 order to efcape that of the Wicked ; for after 
 this Life, there will be no more Time for us : 
 And doubtlefswe mall prepare ourlelves, if we 
 ferioufly confider well, what eternal Mifery, and 
 eternal Happincfe is. 
 
 . And in order to this Preparation, I fhall en- 
 l * deavour in this, Difcourfe, to lay before you the 
 Everla/ling Mifery of the Damned. In thejirjl 
 place we will cqnfuier the Torments qf Hell ; 
 the Nature of them ; their Violence ; their Du- 
 ration ; and all that makes thofe Pains great, 
 dreadful, and intolerable ; and Secondly, I (hall 
 exhort you to avoid thofe Torments, by taking 
 effectual means, in order to prevent your being 
 plunged into thofe endlefs Miferies. 
 
 The Subject Dear ChrHlians, I am now enter- 
 P. I- ing upon, is mofl dreadful and terrible. The 
 Thoughts of Death, the Grave, the Corruption, 
 the Worms, and the Duft, whjch all Mankind 
 mufl turn into, are nothing to the Confidera- 
 tion of the Abyfs of Hell, which all unrepent- 
 ing Sinners rmjft defcend into. Wars, Fa- 
 mines, Plagues, Fires, or all that is painful 
 among us here is but trifling, or rather a mere 
 fhadow, if compared to Hell Fire. My defign 
 is not to difturb my Neighbour's Peace, o ; r to 
 interrupt the innocent Enjoyment of Life by 
 this Difcourfe ; but rather to add more happy 
 Days to their Lives ; the Thought! cf Hell will 
 make every Mans Life more I^appy, becaufe 
 more Innocent, it will make all bur Pains more 
 tolerable, Virtue pleafanter, and Hardfhips 
 cafier, and moderate the worft of our Pears; 
 but be this as it may, I cannot diffemble the 
 
 Tri^h 
 
4rt. XII. Di/c. I. 317 
 
 Truth. Hell is a fupreme Evil, or Collection 
 pf all Miferies together, without the Mixture of 
 any Good ; Pains without any Reft ; Sorrows 
 without any Comfort ; Pains intollerable be- 
 yond all Patience ; not like the Pains we en- 
 dure here, but Pains of an univerfal, perfect, 
 and complete Mifery. Who can diffemble fo 
 great a Truth ? It is the Truth that makes me 
 defcribe it ; and the ardent defire I have, that 
 none may fall into this Abyfs of Torments will 
 not fuffer me to be filent ; and efpecially fo, as 
 this Confideration has been the Caufe of many 
 Thoufands efcaping Damnation, and therefor^ 
 may be qf fome Profit to. you ; remember 
 that whether you will, or will not think of it, 
 Hell, is Hell ftill, and wilful Sinners every Day 
 defcend into it ; and it may be, becaufe they 
 did not reflecl; upon it with Attention in their 
 Life time : But this, Dear Chriftians, is now in 
 your Power at prefent, only think what the 
 poor damned Souls would give for the fame 
 Opportunity, that is now offered you, and 
 then make good ufe pf it yourfelves. * 
 
 Hell 
 
 ? There were certain ancient Hereticks, viz. tho 
 Gnofticks, who denied this Article of Life Euerla/lin<r. 
 They divided all Mankind into three parts, viz. earthly, 
 animal, and Spiritual; the firft of which, and part of 
 the fecond, they affirmed, would be annihilated, or re- 
 duced to nothing by the general Conflagration at the 
 end of the World, whilft or^ly the Spiritual and part of 
 the animal, fhquld be made irnmqrta,! and eternal. From 
 whence we find, that Sf. Ircnccus a Cotemporary with 
 thcfe HereticKs, and their greatefl Antagonist and Con- 
 futer, doth in opposition to their Herc/y, thus expref$ 
 in his Creed the final Determination of every Man ; 
 that after the Rfurreftion, Ckrift ftull render a righteous 
 
 Judgment 
 
3 i8 The CREED EXPLAINED, 
 
 Hell is often in the Scriptures reprefented to 
 (t) Revl. us under the Notion of Fire, a Lake of burning 
 14. et.ao: pi re ^ ^ a i^fa of Fire and Brim/lone, (k) a Land 
 
 ' of burning Pitch, (1) afary Furnace, (m] Fire never 
 
 (<) Job. c. to be f quenched ; (n) Wherein the Bodies of the 
 x. damned, are to burn for ever without jconfum- 
 
 (m) Mat. jj^ Flames which after Millions and Millions 
 ^Mark of Years burning, are Mill as lively, aclive, 
 c ix. * ^nd vigorous as at the firft Day. . See here, 
 Dear Chriltians, a frightful Defer iption of Hell, 
 at the firft Entrance : I need not aggravate this 
 Pain of Fire, I need not ufe Words and Figures 
 pf Amplification, to make you fenfible qf its 
 Violence ; for the very name of Fire at the firft 
 hearing, founds in our Ears fomething infup- 
 Mlfa c P ort able and beyond all Expreffion ; for who 
 xicxiii. v. of you, crys out the Prophet, (0} can dwell -with 
 H devouring fire, or E-verlaJling burnings ? To have 
 
 no other Houfe to dwell in but Fire, burning, 
 a red hot Prifon, no Ground to tread on but 
 Fire, no Bed to lie on but Fire ; no Air to 
 brcalh in but flames, who can fupport even, 
 
 Judgment unto all. The wicked, unjufl, and ungodly Men, 
 He will fend into everla/ling Fire; but to thejujl and righteous, 
 and thofe who keep his Commandments, he will give immortality, 
 end eternal Glory. Lib.i. c. ii. n. 36. And to the fame ef- 
 feft Tertullian lays in one of his Creeds, which he de,- 
 fignedly repeats in oppofition to the Gnofticks, and other 
 Hereticks of his time, that Chrift fhall come in Glory ;. 
 to receive the Saints into the Fruit of eternal Life, and 
 to fentence the prophane to everlafting Fire. Ad fu- 
 mendos SanElos in vitas, ceter net ffuElum, et ad prophanot judi- 
 candos igni ptrpttuo. De Prcefcript* adverf. Haret. p, 73, See 
 alfo St, Augultin, who fays much the fame in his Expli- 
 cation of this Article, Tom. 3, Enchrid. ad Laurent. 
 c. ex. p. 258. 
 
Art. XII. Difc. I. 321 
 
 this Thought ? Then confidcr that Hell is in 
 the Nature of a Prifon from whence there is no 
 Redemption; in this Prifon, the holy Scriptures 
 tell us of Chains, not like thofe which bind our 
 Criminals here, but woful Chains which con- 
 fine the damned in their Torments, without 
 leaving them any kind of Liberty; (p) but con- (p) Mat, 
 fining and binding them faft upon a Bed o f c * xxii 
 Sorrow, where the Body is furrounded on all 
 fides with Fire, not being able to make one 
 Motion of Eafe, but as the Scripture exprefifes 
 it, muft lie upon that Side where it falls for 
 Eternity ; for which wayfoever the Tree falls, there 
 itjliall lie. (q) Such are the Fires, Prifons, and (?) EccI "' 
 Chains of Hell. v V ' 3 * 
 
 Have you, Dear Chriftians, any Faith of 
 this great Truth ; is there any Fear of God 
 amongft Men, when they commit Mortal or 
 grievous Sins with fo much Indifferency ? Do 
 you believe this, and fhew fo little Religion ? 
 And be fo conceited with yourfelves for the lit- 
 tle Good you do, in comparifon of fo much 
 Evil. And never think of the Hell referved 
 for the Wicked : O Chriftians, let us correft 
 fuch infupportable Folly, and here once for 
 all, think whether or no, there is not greater Rea- 
 fon to correct our own Lives, than cenfure 
 other Men. I hope that fome will grow wifer 
 by this Confideration. But as yet 1 have fhewn 
 you nothing of the Torments of Hell ; though 
 this one Point of Fire, is enough to confound all 
 our Thoughts ; and you may fee it is no Vifion 
 or Imagination of mine, but the Words and 
 Expreflions of holy Scripture. 
 
 Now 
 
320 The CREED EXPLAINED. 
 
 Now from the fame holy Scripture, I will 
 ftiew you what makes the pains of Hell fo into- 
 lerably great, amazing, and exceflive above all 
 Weight and Meafure of Suffering. There is 
 no Pairi in this Life but ceafes fometimes ; for 
 either it is eafed by a Medicine, or an inter- 
 val, or by fleep; and the fharpnefs of one Pain 
 deadens the Senfe of another; but you may 
 eafily conceive, that this has no place in Hell : 
 The Scripture tells us, that they have no Reft 
 from Age to Age ; there, Dear Chriflians, is no 
 Reft by Day, no Sleep by Night ; O infup- 
 portable ! Pains without any Reft ? Again the 
 Pains of this Life cannot encreafe lo any ex- 
 treme Violence, becaufe our Bodies here are 
 too Weak to fuffer much ; fo that when the 
 Pain encreafes beyond the Meafure of Mortal 
 Man, it caufes Death, and then the Pain ends ; 
 but it is not fo in Hell, becaufe there Men will 
 be Immortal in their Pain, and for ever live in 
 eternal Death, always dying with Pain, but 
 never die, fo that the Fire never going out, will 
 exercife its full Violence upon the human Bo- 
 dy, and pierce every Member, every Joint, 
 every Bone, every Artery, every Nerve, every 
 Sinew, every Fibre, with fo many diftinft and 
 never ending Pains. Again what ever are the 
 Pains of this Life, a Man has many Reliefs and 
 Comforts ; the Help of Phyficians, the Com- 
 paflion of Friends ; the Support of a good Con- 
 fcience ; his own Patience, or atleaftthe Hope 
 of their ending in Death ; which is the laft Re- 
 lief of the miferable. But the Pains of the 
 damned, have their Continuance without ceaf- 
 ing or ever ending; fo in thofe Pains they 
 
 are 
 
Art. XII. Dt/c. 1. 321 
 
 are bereaved of all Comfort whatfoever, and 
 all Refrefhments univerfally ; we have a Proof 
 of this in the holy Scripture from the Mouth 
 of Jefus Chrift himfelf, in the Parable of Dives 
 and Lazarus mentioned in St. Luke, (r) we are e r \ Cf xv j. 
 there told, that the Rich Glutton in Hell, only v. 34. 
 begged for one Drop of Water to cool his 
 Tongue ; and even this was denied him ; if 
 therefore he was refufed, one Drop of Water, 
 then it is evident as I faid before, that there 
 are no Reliefs, no Comforts, no Refreftiments 
 in Hell, but Pains without any Relief at all. 
 Now to fum up all this, if a Man herein Pain, 
 is apt to think the Time fo long, as to count 
 the Days, the Hours, and even the Minutes, 
 may we not then make fome Guefs ? How long 
 and infupportable will thefe fad Hours in Hell 
 feem, how long every Moment ? Are not then 
 thofe Pains of Hell, Torments enough to con- 
 found us, and to frighten us into a good Life, 
 and to make all other Pains in this World tole- 
 rable ? 
 
 I fay nothing in particular of the Torments 
 that will affli6l every Senfe, what hellifh Ob- 
 jects will be prefented to the Eyes, what 
 .Groans and Howlings will afflict the Ears, what 
 Pains of Retaliation Juftice has invented to pu- 
 nifh the Senfes, which were made the Organs 
 of fenfual Pleafures here, what Stenches to af- 
 flict the fmell in this Land of Naufeoufnefs, 
 Peftilence, and Corruption, as Ifaias calls it, (f) (f) c > 
 in this dark Land covered over with the Shades XXX1V - 
 of Death, as it is called by holy Job, (t) where r t \ Ct XfV 
 no Order, but where eternal Horror dwells. 22. 
 I think I have faid enough concerning the Pains 
 
 T t of 
 
322 The C R I E D X P L A I A E D a 
 
 of Senfe ; and here I cannot but remind you 
 again, that you be not deceived : Hell is full 
 cif People, who flattered themfelves they fhould 
 never come there, but who fhall never go out 
 from thence : Let me now tell you that there is 
 no efcaping Kell, but by becoming innocent : 
 O let us then become innocent ! and look upon 
 all, that is faid to the contrary for infupportable 
 Folly, and this is growing Wile by the confi- 
 deration of Hell Fire. 
 
 But I have only as yet defcribed one part of 
 the Torments of Hell, viz. the Pain of Scnfe; 
 but there is another great Pain in Hell, which 
 is called the Pain of Lofs, which is the Pain of 
 the Mind, and which is faid to be more griev- 
 ous and intolerable, than the Pain of Senfe. 
 The holy Scripture tells us how the Damned in 
 Hell lament the Lofs of Heaven, and envy the 
 Glory of the Saints : Thefe are the Men, fay they, 
 whom we once held inDerifton; we thought their Lives 
 Madnefs, and their End without Honour ; but fee 
 they are now numbered among the Children of God, 
 (u) ltd. m Zi> -^ ^ it $ a i n i s jstjieir carnal lot. (u) They fee 
 
 the fovereign Good they have loft in God ; and 
 this irrecoverable Lofs is the Torment of their 
 Mind ; hence come the Weeping and gnafhing 
 of Teeth in thofe horrid Dungeons ; Groans and 
 Lamentations of Men that fuffer the Torment of 
 Mind; as well as Cries and Shrieks of thofe, that 
 fuffer Pain in the Body : Tones of the deepeft Af- 
 ili6lion,of the moil doleful Melancholy, of eter- 
 nal Sorrow: Who can recount the Difcourfes, 
 in which thofe unfortunate Perfons will pafs 
 their melancholy Hours in Htll, in the fight 
 of what they have loft, and what they have got 
 
 for 
 
Art. XII. Dife.l. 323 
 
 for it ? remembering their pafl Pleafures the 
 Caufe of all their Wo ; what horrid Crimes 
 they committed, and for how little Gain, and 
 with how little Pains all might have been avoid- 
 ed ; thus they will pafs their melancholy Hours, 
 in thinking of the Lois of God, in the deepcft 
 Afflictions, Refentments, Griefs, and Sorrows, 
 in anxious and unprofitable Thoughts, and 
 Remembrances, in Tears that are eternal and 
 unfruitful. 
 
 But this is not ths only Pain of their Souls ; 
 their Paffions which they fo indulged in this 
 Life, will prove to be fome of the great- 
 eft Pains in Hell; for every one in Hell will 
 have the fame PafTions he indulged in this Life, 
 and what more juft ? Now in Hell, the Sinner 
 will find no Obje&s to gratify thofc Paffions, 
 being out of the PofTeffion of all Good, he will 
 find nothing to gratify one Paffion, one Appe- 
 tite, one Defire, either of Pride, Luft, Glutto- 
 ny, Envy, or Revenge; but he will find him- 
 felf in a State, where he rnifles of all his 
 Aims, and his De fires are all croffed, and flill 
 he cannot curb his Paffion, but feels an eter- 
 nal Paffion for that, which he can never, never 
 more enjoy. This, Dear Chriftians, is the 
 Puniihment of Paffion indulged, and this fo 
 great a Hell, that fome have though fooliflily 
 affirmed, there is no other ; but to this we muft 
 add many others, viz. the Hell that every 
 one will fuffer from the Company which is 
 there ; from the Company of Devils, who hate 
 the Damned, and the Damned them ; and yet 
 gre in the Devils Slavery ; from the Company 
 of the other Damned, who are all trotiblefome 
 and irkforne to each other, by Mockeries an 4 
 T t 2 Railery 
 
314 The CREED EXPLAINED 
 
 Railery, and Infults, and all the Difagreement 
 of Humour and Temper, and all the Difa- 
 greement that Spirits can be capable of; which 
 will caufe fuch Curfes, Imprecations, Blafphe- 
 mies and Revilings, and fuch abufive Difcourfe, 
 as the Wicked make ufe of here on Earth, 
 which they uttered in Defiance of the Gofpel, 
 and which they have now juftly brought up- 
 on their own Heads, But the greateft Pain 
 of all is yet to come. 
 
 I mean the Thoughts of Eternity, that 
 Worm which never dies, this one Thought 
 confounds them for ever, and is enough to 
 amaze all underftanding ; for as Eternity is in- 
 finite, fo it adds an incredible and inBnite 
 Weight to every Torment in Hell ; to feel fuch 
 Pains, and then to think, that every diftincl: 
 Pain is eternal ; that their State is unchangeable, 
 that the Decrees of God are irreverfible, and 
 their Torments never, never more to End; 
 though every Sand on the Sea Shore, every 
 drop of Water, every Leaf of the Trees, mould 
 ftand for ten Thoufand Millions of Years ; that 
 at the End of all this immenfe Time, they are 
 flill at the beginning of Eternity which never 
 ends, but ever begins : This Thought I fay, is 
 abfolutely the great eft Torment of Hell. For 
 as the greateft Evil, is made tolerable by 
 Hope, fo the leaft Evil, is made grievous and 
 intolerable by Defpair; Defpair is the moft 
 compleat of all Torments, and we fee it, that 
 in temporal Evils which are Pleafures in cotn- 
 parifon of Hell, and may even become Plea- 
 fures in Heaven, it often drives Men into 
 Diftralion, or unto voluntary Death ; now 
 the Defpair of the Damned is not like our 
 
Art. XII. Difc. I. 325 
 
 Defpair, but a true and perfect Defpair ; 
 for our Defpair has Hill the Hopes of Death, 
 but theirs has no Hope, not the leaft Hopes 
 qf ever ending ; and as they have no Hope, 
 fo they have no Patience, which is the only 
 thing that can make Pain fupportable; but 
 Patience in that State is impotlible, and the 
 Reafon is, bccaufe Patience proceeds from a 
 certain Knowledge, that their Pain, or Evil 
 will end, and that at the End, there will be a 
 Recompence for the patient Suffering : But 
 alas ! the Damned have a certain Knowledge, 
 that their Pains will never end, nor be re- 
 warded, but are Sufferings without End, or 
 without Fruit, and fo all Patience in this State, 
 by fatal Necefljty, turns into Defpair. I have 
 here, Dear Chriftians, given you a fhort De- 
 fcription of Hell and eternal Evils ; fee if it be 
 not the fupreme Evil, an univerfal Mifery, (o 
 extenlive, as to leave no part of the Body free; 
 and to feize every Power of the Soul : Pains of 
 Devils, Pains intollerable, amazing, enough 
 to confound all Underftanding ; in a Word, a 
 perfect and compleat Mifery, where all Evils 
 and no Good is. Who can take a View of this 
 Lake of Mifery without Pity for Mankind ? 
 Who can furvey the Woes prepared for mor- 
 tal Man, without Eyes of Compaffion for the 
 Frailty of his Condition ? O Eternal God have 
 Mercy on mortal Man ! Stop the Hand that 
 ftrikes them : Let Mercy prevent them from 
 falling there, where Mercy itfelf will never de- 
 Jiver them. 
 
 Now Dear Chriftians, perhaps you will fav, 
 why do I propofe fuch terrible Objecls ? My 
 4-nfwer is, fqr no other Enci but to induce you 
 
 to 
 
The CREED EXPLAINED. 
 
 to ferve God, and that you may efcape Hell, 
 by leading a good Life, this is my Defign, and 
 ardent Defire ; and 1 am perfuaded a ferious 
 Thought of Hell, is a great Motive to avoid 
 it ; all my Defign by this Consideration, is to 
 maks Men Sober, Juft, and Pious; what re- 
 mains then, is, to mew you how you may ef- 
 cape thefe dreadful Woes and Punifhments of 
 the Wicked. 
 
 All this dreadful Pain in Hell, is caufed by 
 the Evil of Sin, and yet we commit mortal or 
 Deadly Sin with as much Indifferency, as we 
 drink Water, or eat our Bread ; grievous Sins 
 are become the ordinary and daily Aclions of hu- 
 man Life, the Matter of a Joke and Jell : Tell 
 me now, whither think you are gone all our 
 luftfui Thoughts or Defires, Gluttonies and 
 Drunkennefs, all our Oaths, Perjuries, Curfes, 
 ppprobious Language, Slanders, Detractions, 
 Calumnies, which publick Converfation, and 
 private Friendmips are made up of, and which 
 are every Day uttered, but chiefly on Sabbath- 
 Days ; and the moft outragious Slanders of all, 
 ?re frequently uttered from the very Pulpit, by 
 Pretenders to Devotion, who defame the Inno- 
 cent out of an A 61 of Charity, as they pretend 
 Whither think you is all this Iniquity gone ? 
 I will tell you, to Hell from whence it came, 
 to light the Fires and prepare the Torments for 
 all the Guilty. Thefe vices have only ferved 
 to prove thefe Reprobates, who are Guilty; 
 and all tfyofe who fuffer by them with Patience, 
 merit a Crown of eternal Glory. O Chriftians, 
 , forfake thefe Paths of Iniquity, which are 
 grown fo widened and beaten with Ufe and Cuf- 
 
 torn. 
 
Art. XII. Difc. I, 337 
 
 torn cf many Thoufands, who are gone to Hell 
 through them r*tet me now befeech you to think 
 frequently of Hell, and not only to think of it, 
 but of the great Danger you are in of falling 
 into it : For to this Place of Torments are fent 
 all the Impious, thole who commit Luft or 
 Gluttony ; and the Cheat and the, Deceiver ; 
 and thofe who commit Injuftice of any kind ; 
 and the Covetous and the Envious ; the Am- 
 bitious and Contentious ; the Proud and Pro- 
 phane ; the Sacrilegious and Irreligious who do 
 not adore and love God ; the Perjured and the 
 Detractor ; the Reviler and Difobedient -, and 
 all and every one of the vicious, who do not 
 truly and fmcerely repent ; for there is no ef- 
 fetlual way to efcape Hell, but to become In- 
 nocent, fince all the Pains of Hell, are caufed 
 by the Evil of Sin. 
 
 Here, Dear CJhriftians, 1 cannot but admo- P. H* 
 nifh you of a great and certain Truth, which is, 
 that Hell may be avoided with very little Pains. 
 Is it not a very obfervable thing, that almoft all 
 Men have but one Paflion to conquer, which 
 if not conquered will conquer them ? A Luft, 
 a Gluttony, an Anger, a Detraction, a Sloth, 
 an Envy, a Vanity, &c. and if that one pre- 
 vailing, and unruly Appetite was conquered, 
 you would fee that their Lives would be inno- 
 cent, their Confcience eafy, their End happy. 
 Thus you fee what is requifite in order to ef- 
 cape Hell. The fmall Pains of mortifying one 
 Paflion, which God leaves us for our Trial, 
 the fmall Pains of refifting a Temptation or the 
 like, is the Mortification which God demands 
 f us, and it is this, which rnoft Men carry 
 
 unmortified 
 
328 The CREED EXPLAINED. 
 
 unmortified to the Grave ; and excufe themfelves 
 in it all their Lives, throwing the Blame upon 
 frail Nature, or the Temptation of the Devil, 
 and fo fay they cannot conquer it ; but I fay, they 
 may andean, for Thoufands have done it, and 
 Thoufands by the Grace of God will do it 
 again, and every Man can, if his Will be but 
 fhong enough. Secure then your Souls by 
 Innocence : Hell may be efcaped by very little 
 Pains ; by the Mortification of that Paffion 
 which tempts you to Sin ; but thofe, who will 
 carry their Paffion linmortified to the Grave, 
 are in great Danger of being buried in Hell, 
 Only examine the holy Scriptures, and fee if 
 what I fay, be not true. Think once more of 
 allthefe Truths together. Firft how intollera- 
 ble the Pains of Hell are ; then how many and 
 great our Sins ; then for what little Gain we 
 commit them ; then from what little Caufes 
 they generally proceed ; and then with how lit- 
 tle Pains all may be avoided. 
 
 You fee, Dear Chriftians, the Tendency and 
 Aim of this Difcourfe ; 'tis in order to make* 
 Mans Life more Innocent, and as I think more 
 Happy ; for what if the Thought and Confi- 
 deration of Hell fhould induce a Man to be- 
 come Sober, Wife, and Jull ? Where is the 
 Harm ? Take notice and reflect what kind of 
 Means, I propofe to you in order to efcape 
 Hell ; fee it here all laid before your Eyes : The 
 firjl thing, is to quit thofe Vices which ruin your 
 Soul, Health, Eftate, Reputation, and Fami- 
 lies ; Secondly, to pratlife thofe Virtues which 
 will prolong your Lives, preferve your Health, 
 Fortunes, and Honour, and make you belov- 
 ed 
 
Art. XII. Difc. I. 
 
 ed both by God and Man; is this then difturb- 
 ing your Peace ? No, my Defign is rather to 
 increafe it, and that you would love your own 
 and other Mens Peace ; is this interrupting 
 your Happinefs ? No certainly, for I prelcribe 
 to you the very means in which a happy Life 
 confiHs ; I defire to add happy Days to your 
 Lives ; by adding the Peace of a good Confci- 
 ence to all the reft ; to remove by the Thought 
 of Hell, the Guilt of Sin out of Mans Life, and 
 the fling of remorfe out of your Confidences, 
 which will moderate the Fear of Hell, and all 
 other Fears ; that being fet free from the Fears 
 of Hell, you may with perfect Liberty afpire to 
 Heaven : Keep the Commandments of God, 
 and let no Paflion overcome you to tranfgrefs 
 them ; keep the Precepts of the Church, and 
 let no Sloth ferveyou for an Excufe ; thefe are 
 the means to efcape Hell, thefe are the means 
 to gain the Happinefs of this Life, and the Fe- 
 licity of the Kingdom of Heaven. Befides 
 this, in order to atone and fatisfy for our Sins, 
 let us offer up daily to Almighty God all our 
 Sufferings, Mortifications, LoiTes, Croffes, and 
 Contradictions, which are fent us, not only to 
 punifh our Sins, but even to merit Heaven: 
 Only confider how gi eat a Reward attends the 
 lead Chriftian differing in this Life, and how 
 unfruitful are the Tears and Sufferings of the 
 Damned ; nnd yet alas ! for Fear of fuffering 
 the leaft temporal Lois or Inconvenience, we 
 fee Men forfake God, their Confcience, and 
 their Religion; an.l Thoufands are backward 
 in embracing the Truth, for fear of fome fmall 
 Suffering, or Inconvenience, which is the very 
 U u means 
 
33 
 
 means alloted by God both to efcape Hell, and 
 merit Heaven. And what then; fhall we, who 
 know the Merits of fuch Sufferings repine at 
 them ? Ought we not rather to blefsGod, and 
 render him our Thanks, that as we have fo of- 
 ten deferved Hell, we are ftill preferved from 
 it, and have it in our Power as yet to obtain 
 Heaven. 
 
 Let us then grow wife by thefe Confederations, 
 let us grow more innocent, let us grow more 
 virtuous, more exact Obfervers both of God's 
 Commandments and his Church ; more punc- 
 'tual in all Chriftian Duties ; more mortified 
 and patient in fufferings, more fober, jufl, tem- 
 perate, and charitable in thought, word, and 
 deed ; more zealous, religious, and devout 
 in the Divine Service ; and more diligent in 
 frequenting the Sacraments : Remember and 
 call to Mind frequently, the dreadful Tor- 
 ments of Hell ; nothing is more proper to cor- 
 rect our Follies, nothing will induce Sinners 
 fopner to Repentance, and all Mankind to the 
 Practice of an Innocent Life, and confequently 
 will fooner lead us to Heaven ; and therefore, 
 the Thought and Confideration of Hell, is the 
 way of Sanctity, Beatitude, and eternal Life ; 
 which is what I intend to treat of in the next 
 Difcourfe, wifhing at the fame time we may all 
 arrive at it, 
 
 ARTICLE, 
 
( 33 1 ) 
 
 ,**. 
 
 ARTICLE, XIL 
 
 DISCOURSE. II. 
 
 Life Everlafling. 
 
 The WicVcd, Jhallgointo Everlafling Puniflimtnt, But the 
 Juji into Lift Everlafling. Mat. c. xxv. v. 46. 
 
 IN the preceding Difcourfe, I laid before you 
 a fmall fketch of the horrible, and endlefs 
 Woes, the Wicked muft fuffer for all Eternity, in 
 the Kingdom of Darknefs, the Flames of Hell. 
 What then I intend in this (which ends the 
 Creed), isjir/l, to defcribe to you the Felicity TheDivif 
 and Happinefs, which thejuft (hall enjoy forever 
 in the Kingdom of Heaven; and fo let you 
 fee how ravifhing are it's Joys, and how glori- 
 ous the Crown. Secondly, 1 fhall encourage 
 you to live in fuch a manner, as to merit it by a 
 virtuous Life, and not to lofe it for mere Sha- 
 dows. But this, Dear Chriftians, is a Subject 
 fo fublime, that the true Nature thereof can- 
 U u 2 not 
 
332 The CREED EXPLAINED. 
 
 not poffibly be comprehended by any human 
 means ; fo that to delcribe it, nothing lefs than 
 the Eloquence of an Angel, is capable of it ; 
 fince nothing here on Earth, bears theleaft Pro- 
 portion to the Glory and Happinefs of that 
 etern.fi Kingdom ; for whatever I can fay of it, 
 falls infinitely fhort of the Subject; and there- 
 fore I am under a neceflity of fhewing you, 
 wliat it is not, in order to fupply my inability of 
 demonftrating to you, what it really is. All I can 
 then do, is to let you fee, what the Scripture re- 
 veals to us concerning this eternal Beatitude, 
 \vhere we mall fee enough to make this World 
 a Thoufand times contemptible. 
 
 The Happinefs of Heaven is to fee God : 
 This is evcrlafling Life, this is elfential Beatitude. 
 f i. Now concerning the clear Sight and Vifion of 
 God, let us fee what the holy Scripture fays of 
 it. Firft, St. Paul fays, that we now behold him in 
 a Glafs, in Gbfcurity ; then we mall fee him Face 
 to Face : now I know him only imperfeffly , but 
 (&>}i Cor. ti ltn Jfiallknow him as I am known by him. (tu)And 
 c.xiii.v.i2 in another place he fays, when we mall behold 
 the Glory of God, by the clear Sight of it, we 
 mail be transfigur'd, and pafs on from Bright- 
 nefs into Brightnefs ; approaching fliil nearer 
 and nearer in likenefs to God. Let us hear what 
 St. John the Evangelift fays of it, we are already 
 i Ep. St. made Sons of Qod ; but it does not appear wejhall 
 Tohn. c. be Uke to him, bccauje wejhall fee him as he is in him- 
 in. v. 2. ^ ij . h ere Chriflians, you lee what is prpmifed 
 us, a clear Sight of the living God, of the Al- 
 mighty, Eternal, and Infinite God. Now the 
 Sight of God, is the fovereign Felicity of the 
 Saints ; for he who fees what is worthy of Love f 
 
 and 
 
Art. XII. Difc. II. 
 
 333 
 
 and loves what he fees, and defires to poffefs 
 what he loves, an4 pofleffes what he defires, 
 and is difquie^ed with no anxious Fear of lof- 
 ing the Poffeffion, this Man is what we call Hap- 
 py, this is what we count Felicity upon Earth : 
 Now this Vifion or Sight of God, caufes "his in 
 the utmoft degree ; here you fee -all Good ; as 
 when Mofes prayed to fee God, it was anfwer- 
 ed him, / willJJitw thee all Good ; here then you Exod. c. 
 fee the fovereign Good, you eternally love all xxx iv 
 you fee, eternally defire all you love, and 1 9' 
 eternally poffefs all you detire, and are not dif- 
 quieted with any Fear of lofing the PofTeflion ; 
 therefore the Vifion of God is fupreme Beati- 
 tude. I do not pretend to make you compre- 
 hend this, the carnal, the fenfual, the voluptu- 
 ous, the finful, the worldly Mart, will under- 
 fland nothing of it ; but give me, fays St. Au- 
 guftin, a Man who loyes^ a Man who defires, 
 a Man who fighs for Heaven, and he will un- 
 derftand. (x) So far at lead we know, that to (*) d 9 i- 
 fee God, is to fee the fovereign Good; and the L'.'XV^ 
 fovereign Good does not only fatiate fome of 
 pur Defires, but all our Defires ; which is a 
 Pleafure quite unknown in this World : And 
 that it do^s not only fet you free from fome, 
 but from all Miferies, which is another Plea- 
 fure quite unexperienced upon Earth. This 
 we know again, that if the Enjoyment of Crea- 
 tures here in this Life, can caufe fo great a Senfe 
 of Pleafure in Man ; that which is increated, 
 eternal, and infinite ; an,d that which is the 
 Subftance of thefe Shadows, the Truth and 
 Reality of thefe Dreams, will make quite diffe- 
 rent Impreflions, will affeft you after a much 
 
 more 
 
334 The CREED. EXPLAINED* 
 
 jnore lively and aclive Manner; will caufe 
 a far different Senfe of Pleafure : Pleafures 
 wholly unexperienced, new Raviflhments, new 
 Joys, new Tranquility, of which there can be 
 no Experience upon Earth : Joys amazingly 
 great, full of furprize, and a thoufand Afto- 
 nilhments, being whatfurpaffes all Experience, 
 Thought, Defire, Hope, and Expectation ; for 
 c r as St. Paul fays, (y) the Eye has not. feen nor the 
 c ii. v. Q E ar h ar d, nor has it entered into the Heart of Man, 
 to conceive, -what God has prepared for thofe who 
 Love him. 
 
 There are three things which make up all the 
 Felicity, or Happinefs of this World, and 
 thefe are Riches, Honours, and PUafitres-. There 
 are in Heaven all Riches, not like ours which are 
 perifhable, but incorruptible, becaufe the Pof- 
 {eifors fhalllive eternally to enjoy them; not 
 like ours which impoverifh one to enrich ano- 
 ther ; which breed Covetoufnefs in the Mind ; 
 which are acquired with Labour and Toil ; 
 pofiefled \vith Cares and Fears, and loft with 
 Grief and Anxieties : But true Riches, a hid- 
 den Treafure that is unknown to Men, a 
 precious Pearl. Riches that are free from Cove- 
 toufnefs, free from Cares and Strife, free from 
 Envy, Tears and Lofs ; and therefore the only 
 true, real, fubflantial, permanent, and eternal 
 Goods. There are alfo in Heaven, Honours, 
 Crowns of Glory, not like our Honours, where 
 Calumnies are mixed with Praifes ; where 
 Vice is rewarded with Virtue ; not like our 
 Fame, which is the Voice of Men fubjecl to 
 Error and Flattery ; but Honours of the Juft j 
 HoiiQiirs which are neither denied to true 
 
 Merit 
 
Art. XII. Life. II. 335 
 
 Merit, nor granted to the unworthy. There 
 alfo dwells eternal Pleafure, not like our Plea- 
 fures, which are interrupted with many inter- 
 vals of Sorrow, Grief, and Pain, which only 
 fatiate one Defire, only affect one Senfe, and 
 which grow tedious in the Enjoyment ; but a 
 Torrent of Pleafure, as the Royal Prophet fays, 
 which fatiates every Defire, affects every Senfe, 
 and every Powei of the Soul, overflowing all 
 like a Torrent broke loofe ; Joy which wipes 
 all Grief out of the Mind, and Tears from 
 the Eyes ; all Pleafures that belong either 
 to the Happinefs of the mind, or perfect ftate 
 of the Body ; a Will without Propenfion to 
 Evil, Understanding without Error, Memo- 
 ry without Oblivion, Thought without wan- 
 dering, all Health without any Difeafe, Blef- 
 lings in every part, Bleffings in the Under- 
 ftanding, Bleffings in the Will, Bleffings in 
 the Memory, Bleffings in the Sight, Bleffings 
 in the Hearing, Bleffings in all the Senfes ; 
 therefore this Life cannot be called properly 
 Life, where fo few Hours are paffed in Plea- 
 fure, and the greateft part of our Days in 
 Cares, Fears, Labour, Pains, Sleep, and Infen- 
 fibility ; but that is a true and perfect Life, 
 where every Power of Man's Soul, and every 
 Senfe, and all that is Man, lives in perpetual 
 Joy and Beatitude. 
 
 What (hall I fay of the Glory of this Place, 
 the Glory of Heaven ? Glorious things are faid 
 of the Pity of God, (In the Apocalypfe of St. c> 
 John), Now to frame lome faint Idea of the 
 Magnificence of Heaven, only confider that it 
 is the PJacemade for eternal Pleafure, it is tht 
 
 Houfe 
 
The CREED EXPLAINED. 
 
 Houfe, the City, the Kingdom of God, made 
 to fhew his Glory ; let us then frame to our 
 Imagination an earthly Paradife, where Na- 
 ture pours out all her Charms, where Magnifi- 
 cence feems exhaufted by an unbounded Pro- 
 fufenels, and where Art has left no Room for the 
 leaft Improvement. Butlet uspafs from the Place 
 to the Bleffednefs of the Inhabitants : There 
 Quires of Angels of infinite Varieties dwell ; 
 there you will difcover different Brightneffes in 
 the Saints, different Honours according to their 
 different Merits, Variety of Crowns for variety 
 of glorious Aftions ; no Envy in the loweft, no 
 Pride in the higheft, all delighted and tranf- 
 ported with their Crowns, becaufe delighted 
 with that Juftice, which beftowed them. Out 
 of this Company are banifhed all the Impious, 
 no Envier, no Detra&er, not one of the Proud, 
 not one of the Ambitious there, for there could 
 be no Heaven where they are : But there dwells 
 Peace and Security, perfect Concord and uni- 
 verfal Agreement of Spirit. O bleffed Inhabi- 
 tants in this City of God ! Bleffed Society 
 among fuch great and illuftrious Perfons, all 
 Sons of God, and Spirits of the juft and per- 
 
 Now there are three things, which compleat 
 this Beatitude of the Saints in Heaven ; the 
 for/I is, that all thefe Felicities are pure Felici- 
 ties, without Mixture of the leajft Evil ; no 
 Miferies exterior or interior, to afflict either 
 Mind or Body ; no Labour, Sicknefs, or Pain ; 
 no Fears, Cares, Anxieties, Loffes, Sorrows, 
 Griefs, or Tears ; becaufe all this is gone and 
 paft ; no Snares for Innocence, no Precipices 
 
 for 
 
Art. XII. Difc. II. 
 
 for Virtue, no fear of Death, but fecurity with- 
 out Fear, Safety without Danger, Reft with- 
 out Anxiety, Peace without the leaft Diffenti- 
 on, Virtue praifed without Obloquy, Merit 
 crowned without Envy, Joy fucceeded by no 
 Sorrow, Life never ended by Death. The 
 fccond Condition which compleats this Felicity, 
 is their Perpetuity and Eternity ; Perpetuity, 
 becaufe the Happinefs has no Intervals, no 
 Interruption, no change or Shadow of change, 
 all the change there in this Beatitude, if there 
 be any, is, that it fhall .receive new encreafe, 
 and ftill grow greater and greater, as long as 
 Gd (hall be God : This then compleats the 
 Happinefs, its being continual without Inter- 
 ruption ; and eternal without End, and the cer- 
 tainty of that Eternity. This is an entire Pof- 
 feffion, when the Felicity is fupreme, an3 the 
 Duration of it eteinal ; we can have no Senti- 
 ments of this here, becaufe our Happinefs is all 
 temporal ; the Thoughts of Eternity in Heaven 
 will caufe quite other Ravifhments, other Joys 
 than ours, and a Peace of Mind quite unknown 
 and inconceiveable to us. The third Condi- 
 tion, which ftill augments and compleats this 
 Happinefs is, that it is a Happinefs which fuc- 
 ceeds after fo much Mifery; fo much the fweet- 
 er, becaufe it -is Reft after hard Labour, Victory 
 after a long and doubtful Combat, Refrefh- 
 ment after Sorrow, Pleafure after Pain, Safety 
 fucceeding Danger ; O Chriilians, what an 
 agreeable and iurprizing Change ! fo total and 
 compleat a Happinefs, fuch high honours ! 
 This mu ft certainly be an agreeable and fur- 
 prizing Change, to tbofe who have known little 
 X x clfc 
 
338 The CREED EXP L A 1 A E L> 
 
 elfe but Mifery, and have felt the State of 
 Suffering ; to the Poor, the Injured, the Af- 
 flifted, the Defpifed, and Oppreifed. Confi- 
 der then, Dear Chriftians, in one viev/, and 
 fee if this be not a compleat and perfect Feli- 
 city. Firji, fovereign Good polfcfled. Secondly, 
 Felicity in every Power of the Soul, and every 
 Senfe. Thirdly, each Felicity in the utmoft De- 
 gree of Perfe&ion. Fourthly, pure Pleafure 
 without the Mixture of any 111. Fifthly, Hap- 
 pinefs fucceeding many Miferies. Lq/lly, Eter- 
 nity of that Happinefs, and Certainty of that 
 Eternity. 
 
 O happy Day, a thoufand times happy ! 
 when we (hall find our Souls to have made this 
 great change ! when we fhall find ourfelves 
 tranflated into Paradife ! when we fhall arrive 
 in an inftant at the clear Vifion of God , for 
 ever fixt in the Poffeffion of the fovereign 
 
 O 
 
 Good ; wken we fball look about us, and con- 
 iider the Haven of Security, in which we are 
 arrived ; when we fhall caft an Eye back, and 
 view the dangerous Precipices we have paft ; the 
 doubtful Combats we have fuftained ; the Jaws 
 of Devils we have efcaped; the Miferies from 
 which we are tranflated ; the Dangers in which 
 other Men are labouring ; the Damnation in- 
 to which, many of our Companions and Ac- 
 quaintance are faJlen head-long ; the fingular 
 Favour and Mercy God has fhewn to us ; all 
 which mufl needs augment our Joy and Peace ; 
 and makes us value our own moft fortunate 
 Lot. 
 
 But let us now turn our Confideration upon 
 tiiis Life, and fee for what Trifles, what Sha- 
 dows 
 
Art. XII. Difc. II. 
 
 dows, Men forfeit fo immenfe a Felicity ; let 
 us fuppofe (as our Saviour Chrift fays) a Man 
 fhould gain the whole World ; fuppofe him 
 the moil profperous Man in the World ; his 
 Fortune the mod fplendid, yet Wearinefs and 
 Tedioufnefs of Spirits, attend the Great, as 
 well as thofe of a meaner Condition ; but 
 make if you pleafe the moft of his Gain, for 
 the Lofs of his Soul, I will uphold he has loft 
 Heaven to gain a Trifle, and my Reafon is 
 this, becaufe all human Felicity is built upon 
 Man's Life, and Life is the Bafis, upon which 
 all the Grandeur of his Fortune mutt depend: 
 For his Felicity muft end with his Life, and his 
 Life muft end in Death, and therefore all his 
 Felicities muft end and conclude in Nothing : 
 I appeal to every Man's Senfe if that which 
 ends in Nothing, when fet in Balance with 
 the fupreme Happinefs, which never ends, be 
 not in the proper Language of Truth, a mere 
 Trifle or Shadow. But why do I talk of gain- 
 ing the World ? No Mortal Man can arrive at 
 that Fortune ; and thofe few who attempted /f 
 (as an Alexander, Casfar, &c.) fell in the En-' 
 terprize, and got nothing but an untimely 
 Grave. 
 
 Let us apply the Suppofition, made by our 
 Saviour, of gaining the whole World to practice, 
 becaufe this felling of Heaven for temporal 
 Gain is no Fidlion, but a Bargain which Men, 
 too many, God knows, make ; let us fee then, 
 how much Men do really gain for the Lofs of 
 Heaven, and I will allow they may gain iome 
 temporal Felicites, and fenfual Pleafures, but 
 then we mult not forget, th;\t thefc Felicities 
 X x 3 
 
340 The C R E E D E X P L A I N E D. 
 
 are often not better than Dreams, fince the 
 Poffeifors do not always find that Content 
 they expecled ; we rnuil not forget their Toil 
 and Labour, and that Life perchance for 
 many Years, is to be unpleafant, troublefome 
 and vexatious, before the PoiFeffion of thefe 
 Pleafures can be had; don't forget that ihefe 
 Men are mortal dill, and that there is no 
 Felicity in this Life, which is not counter- 
 poifed with Mortifications and common Mi- 
 fery ; again wemuft not forget, that temporal 
 Profperity is fubjecl to changes, and often 
 ends in Adverfity, which is worfe than no- 
 thing ; and then we muft not forget, that 
 thefe finful Satisfactions make the Polfeffors 
 vile, bafe, and contemptible, and upon ma- 
 ny Confiderations, are found to be fo much 
 diminifiied in their Value, that there is fcarce 
 any thing left to the Poifefifor : But why do I 
 fpeak of Gain, the greateft part of Men lofe 
 Heaven and gain nothing, nay the greateft 
 part gain worfe than nothing, for after a weary, 
 bafe, and finful Life, lofs of eafe and quiet, 
 worn out with Diforders, they at lad lie down 
 in their Graves, and this is the Gain for the 
 Lois of Heaven. 
 P. II. y ou jjgyg f ee ^ j) ear Ghriftians, for what 
 
 Trifles Heaven is loft ; let us now fee for how 
 little Labour it may be gained. This incor- 
 rupiible Crown is won by Virtue, fo highly 
 prized is Virtue with God, that Heaven is not 
 thought a Reward too great, tho' it is fome- 
 times rewarded and honoured even here upon 
 Earth, but it's jufl Reward, it's Seat, it's Digni- 
 ty, Merit; an d Favour are all in Heaven. But 
 
 one 
 
Ari. XII. Difc. II. 34 1 
 
 one thing is certain, that the Occafions of me- 
 riting Heaven are almoft infinite ; Virtue is in- 
 terwoven with all our daily Employments, and 
 we may if we pleafe make it the Matter of con- 
 tinual Aftion, there is not one Day, nay fcarce 
 an Hour, but we may perform Actions worthy 
 of eternal Life, and thofe who are difabled 
 from acting, may ftiil merit the fame Crown 
 by fuffering, and what is flill more, tliefe preci- 
 ous Occafions of Merit and Virtue, can by no 
 Power be taken from us ; whether a Man be 
 Rich or Poor, whether he lives in Peace qr 
 Perfecution, whether he is in Health or Sick- 
 nefs, whether he has Friends or Enemies; no. 
 thing of all this can hinder him from being vir- 
 tuous if he will ; they may raife Perfecution a- 
 gainil him, they mav injure and opprefs him, 
 and make him lead his Life through a great Va-- 
 riety of Sorrows ; but then you muft obferve, 
 that Variety of Sorrows will ftill afford him 
 Matter for a new Variety of Virtues, and chang- 
 ing the State of his Life, does but change the 
 Virtue ; and certain I am, that neither Men 
 nor Devils can hinder a Man from being virtu- 
 ous, if he has a Mind fo to be ; no Power what- 
 ever can ravifh or take from him, the Opportu- 
 nities of meriting the Crown of eternal Felici- 
 ty every Day of his Life. What Excuie then 
 can we make for not doing it ? The Crown is 
 glorious ; the Labour fmall ; Opportunies in- 
 numerable; Virtue does not only gain a Crown 
 of Glory for us hereafter ; but it even Crowns 
 us with Felicities in this Life, and creates a 
 Happinefs in the Mind unknown to the Wicked ; 
 the Care of our Salvation is no ways incorifift-r 
 
 ent, 
 
ent, with a prudent Care and wife Manage- 
 ment for this Life, but it will rather make us 
 more a6live and iiiduftrious in all Good ; what 
 Excufe then have we ? Are not thofe who lofe 
 Heaven inexcufable, certainly they are ? How- 
 ever, as eafy and familiar as the Occafions of 
 Virtue are, almoft all neglct them j and the 
 Gofpel is verified, that the Way to Heaven is 
 fir ait and narrow, by rcafon of the few that 
 pafs through it ; and the Way to Perdition 
 (z) Mat. wide, (z)tho the Occafions of Salvation are infi-, 
 p.vii.v.is nite, by rcafon of the great Number who neg* 
 lel them, which ought to make every one foli- 
 citous for themfelves, efpecially all thofe, who 
 know they are not in the way to Everlafting Life. 
 There are two great Caufes that exclude 
 from the Kingdom of Heaven, viz. Vicioufnefs t 
 and Sloth ; Vice by drawing Men into thofe 
 actions which deferve Hell fire ; and Sloth by 
 hindering the Performance of thofe actions, 
 xvhich are worthy of eternal Life ; I know 
 there are many, who flatter themfelves they 
 mail gain Heaven time enough after all their 
 JDiforders ; but let me befeech you, Dear Chrif- 
 tians, not to deceive yourfelves in a matter of fo 
 great Confequence as your eternal Salvation ; 
 only give Ear to what St. Paul writes to the Co-f 
 rinthians, who had the fame falfe Hopes ; do 
 not deceive your felves, fays he, for neither the 
 Adulterer, nor Fornicator, nor Thieves, nor the Co- 
 vetous, nor Drunkards, nor Extortioners, Jhallpof~> 
 () Cor .ftfs the Kingdom of God. (a) You hear from holy 
 c. vi.v. 9 Scripture, which is infallible Truth, what Vices 
 * Pt exclude from the Kingdom of Heaven ; fhun 
 
 (hen thofe Vices if you hope to be faved; do not 
 
 deceive 
 
Art. XII. Difc. II. 343 
 
 deceive yourfelves, for Heaven was never made 
 for the flothful, it is a Reward of too great a 
 Price to be granted to the unworthy ; but the 
 Truth is, we muft afc and fuffer too, if we hope 
 to carry the Prize of eternal Life ; found the 
 holy Scriptures and you will find, that Heaven 
 is the Reward of true Virtue, an Honour grant- 
 ed for glorious Actions ; a Crown of Juftice, 
 the Reward of fufferings, Mortifications, and 
 lelf-denials ; the Fruit of long labour; a Crown 
 of Victory ; a Kingdom taken by Violence ; 
 no Man fhall carry off the Prize, who has not 
 run out his Courfe; the Crown is his, who 
 gains the Victory ; and none fhall be crowned, 
 who has not fought out the Battle. 
 
 I have here laid before you great Motives to 
 a good Life, and I befeech you once more to 
 confider them well all in one View. I have gi- 
 ven you a Defcription of the Beatitude or Hap- 
 pinefs, which the Jufl enjoy in the Kingdom of 
 Heaven, viz. fovereign Good poffeffed ; Felicity 
 in every Power of the Soul, and every Senfe ; 
 all the Happinefs that belongs to the Mind, or 
 perfect State of the Body ; pure Pleafure with- 
 out the Mixture of any evil ; Eternity of that 
 Happinefs ; and Certainty of that Eternity; and 
 that we have infinite Occafions of lofmg this 
 Crown ; and alfo infinite Occafions of gaining 
 it, which nothing but our own Sloth can take 
 from us; and that it is loft for mere Trifles; 
 and may be gained by fmall Labour; and that 
 Virtue at the fame Time it gains Heaven, ren- 
 ders Men happier even in this Life ; and that 
 labouring for Heaven does not hinder, a pru- 
 dent Diligence in our temporal Affairs ; from. 
 
 hence 
 
344 The CREED EXPLAINED. 
 
 hence you may fee, that it is in your Power to 
 obtain an eternal Crown in the Kingdom of 
 Heaven. 
 
 Arm yourfclves then, Dear Chriflians, to this 
 glorious Combat, by the example of Tboufands 
 who are gone before you, and have gained the 
 - Crown ; who were once mortal Men as we are, 
 they had the fame corrupt Nature to overcome, 
 and they conquered it; the fame Paffions to 
 mortify, the fame Difficulties to labour with, 
 and fome much greater; they were made of 
 the fame Flefli and Blood as we, and we have 
 the fame Helps as they had, the fame Opportu- 
 nities, nay more than many of them ; they met 
 with the fame Croffes and Sufferings as we, but 
 by their Patience, they have won a Crown of 
 Glory, which will never fade ; they had the 
 fame Actions and Employments upon Earth as 
 we now have, and therefore we may if we pleafe, 
 behave our felves as virtuoufly in them, as they 
 did. Give Ear then to thofe Perfons, who by 
 their Example here upon Earth now fpeak to 
 you from Heaven, and loudly call you both to 
 the Fight and the Crown; animate yourfelves 
 even by the Example of Sinners, that is, let 
 their labouring and toiling for corruptible Gain, 
 encourage you to labour for an incorruptible 
 Crown ; confider how much you toil and la- 
 bour for this World, and do not then judge 
 eternal Life unworthy of fome of your Pains. 
 Believe me, Dear Chriftians, Heaven is worth 
 all you can do and fuffer ; fet the Crown then 
 continually before your Eyes, in every A6lion 
 and every fuffering ; and confider that if you 
 will, you may make that Aclion and fuffer- 
 
Art. XII. Life. II. 345 
 
 ing worth eternal Life ; take off your Affec- 
 tions from temporal Felicities, which make 
 you forget Heaven ; for it is to the poor in Spirit 
 to whom Heaven belongs; take Injuries in the 
 Spirit of Meeknefs, which becomes Chriftians, 
 and fuch fhall potfefs the Land of Promife : 
 Bleffed are they that mourn in Tears of Pe- 
 nance, for they ihall be ravifhed with the joys of 
 Heaven ; keep your Hearts free from the Love 
 of impure, vain, and unlawful Things, ".fojr 
 none but the clean of Heart fhall fee God in 
 his Glory ; fhew Mercy to other Men : Such 
 are worthy to live in Heaven, from whence all 
 Diffenfion and Strife is banifhed ; if you 
 will be a Difciple of Chrift , fuffer for Juftice 
 lake ; to fuch Heaven belongs : Be conflant in 
 Prayer, in the wholfome ufe of the Sacraments, 
 and all the Duties of your holy Catholick Reli- 
 gion ; be pundual in all the Duties of your 
 State and calling, and Patient in all Suffer- 
 ings, fuch will infallibly arrive at Life Ever- 
 lafting. Amen. 
 
 FINIS. 
 
 A TABLE 
 
A 
 
 TABLE 
 
 OF THE 
 
 CONTENTS, 
 
 -N the NecefTity of Faith, as alfo on the 
 Properties, and Requiutes thereof. See 
 the Intro. Difc. 
 
 On the Exiftence of a God. ^ a g e - 22 
 
 On the Unity of God. 25 
 
 On the Nature and Attributes of God. 28 
 
 On the Divinity of Jefus Thrift. 72 
 
 On the Incarnation of the Son of God. Si 
 
 On the Fruits and Benefits of his Incarnation. 92 
 On the means how to partake of thofe Benefits 93 
 On the Sufferings of Chrift. 98 
 
 On the Myftery of his Paflion. 102 
 
 On his Crucifixion. 121 
 
 On his Death. j 28 
 
 On his Burial. 131 
 
 On his Defcentinto Hell. 134 
 
 On his Refurre&ion. 14 
 
 On how we ought to imitate hisRefurreclion 15$ 
 On his Afcenfion into Heaven. 161 
 
 On the Reafons of his Afcenfion. 173 
 
 On the meaning of thofe Words, hcjittetli at 
 
 the right hand of God. 1 8q 
 
 On the particular Judgment at Death. 189 
 
 On the general Judgment at the laft Day. 197 
 Qn what we pu ht to believe pf the Blerled 
 
 Trinity. 215 
 
 Qn what we ought to believe of the Holy 
 
 Qhqfl 
 
CONTENTS. ii 
 
 Ghoft. 216 
 
 On what it is to live by the Spirit of the 
 
 Holy Ghoft. 222 
 
 On what is meant by the Term Church. 230 
 On the true Church of Chrift. 240 
 
 On the Unity of the Church. 233 
 
 On the Perpetuity of the Church. 239 
 
 On the Vifibility of the Church. 240 
 
 On the Holinels of the Church. 242 
 
 On the Universality of the Church. 2 43 
 
 On the Infallibility of (he Church. 253 
 
 On the Communion of Saints. 247 
 
 On the Interceffion of the Saints. 250 
 
 On praying for the Dead. 25 i 
 
 On the Power of abfolvingfrom Sin. 267 
 
 On the Difpofitiqn the S'nner ought to be in 
 
 before he can be abfolved from his Sins. 274 
 On the Remiilion of Sins. 276 
 
 On Confetti on. 278 
 
 On the Mercy and Goodnefs of God towards 
 
 Sinners. 280 
 
 On Death. 288 
 
 On the Means how to efcape the Death of 
 
 the Wicked. 297 
 
 On the Means how to obtain the Death of 
 
 the Juft. 299 
 
 On the Refurre&ion of the Body at the 
 
 laft Day. 301 
 
 On the different State of the Juft, and that 
 
 of the Reprobate at the laft Day. 310 
 
 On the Torments of Hell, and the Nature 
 
 and Duration of them. 315 
 
 On the Means how to avoid thofe dreadful 
 
 Torments. 327 
 
 On the eternal Joys of Heaven, 331 
 
 Qn the Means how to obtain thofe Joys. . 340 
 
ERRATA. 
 
 Page. 
 
 Line; 
 
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 54, 
 68, 
 
 10 
 
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 SO 
 
 *3' 
 
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 *35 
 
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 *43 
 149* 
 
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 ^50, 
 
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 *$ 
 
 an, 
 
 8 
 
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 SI O 
 
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 229. 
 
 17 
 
 sg6, 
 
 10 
 
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 33 
 4 
 
 392, 
 
 a 3 
 
 Errata. 
 
 were 
 
 every 
 
 founded 
 
 call 
 
 menandians 
 
 adrirble 
 
 as were 
 
 quedem 
 
 born 
 
 fynagouge 
 
 Arain 
 
 dele 
 
 were 
 
 Origin 
 
 reeted 
 
 moft 
 
 to be gardener 
 
 as 
 
 ut vaginamex- 
 
 empto Chrifto 
 
 Sedere 
 
 inferior 
 
 hoping for 
 
 afferting 
 
 to 
 
 their 
 
 for on 
 
 Council 
 
 for 
 
 tell 
 
 Phort 
 
 his 
 
 even, 
 founded, 
 calls, 
 
 menandrians, 
 admirable, 
 as it were, 
 quidem, 
 borne, 
 fynagogue, 
 Arian, 
 Anacephal, 
 where, 
 Origen, 
 rejefted, 
 muft, 
 
 to be the Gardener, 
 and, 
 
 Sine Chrifto ut vagi, 
 nam exempto gladio 
 Sedere, 
 is inferior, 
 hoped for, 
 aflenting, 
 or, 
 the, 
 
 that on, 
 Counfel, 
 but, 
 tells, 
 Short, 
 
 is. 
 
 4 1 
 
 The courteous Reader will pleafc to correft 
 th reft. 
 

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