rYHLE UNIVERSITY LIBRARY

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P39002088379533B

YALE
UNIVERSITY LIBRARY

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TH E
THUE FAITH
O F A
CHRISTIAN: I N A
Very fhort Abridgment
OF
Bifhop Pearson V Expofition
O JT T H E
APQ3TLES CREED.

^Charles L a mb e, M.A. Minifter 'of
\ St. Catherine Cree-Church, andLe&urer
of All-Hallow's Barkin/

LONDON:
Printed for B e r n a r d L i N t o t t, at the CVo/r-
JCejw, between the two Temple-Gatef in iw-
iSfr<?«. 1715-

£ k

7

TO THE
Inhabitants oftheTarijjb
of St. Catherine Cree-
Church.
Gentlemen, N the few following
Pages, that you find
addreft to the Read-
era an Account is given of the
Reafon and Defign of publifh-
ing this Book, which I give
my felf the Honour to Dedi
cate to you; I humbly hop'd
that it would be fome fort of
Fortrefs againft the daring In
vasions of certain profligate
Hereticks, and by that means
A a derive

_The Dedication.
derive a little Advantage to all
Chriftians in general.
To myfelf in particular, I
was aflur'd fome Share of Be
nefit would redound from it,
when I found it gave me an
Opportunity, which I have
been foUicitousto meet with,
of making a publick Acknow
ledgment of thofe many Ob
ligations which daily remind
me of your fair Title toever^
thing of this Nature that I do.
And' here I fhould not be
acquitted, if I forbore to
mention, with the fincereft
Gratitude, the particular Fa
vour and Honour you did me,
when you receiv'^ me with
fo much Civility and Unani* mity

The Dedication.
mity for your Minifter: An
. Happinefs that very rarely at
tends fuch popular EleclWis,
and ought always to be re-
member'd with great Thank-
fulnefs, and to be preferv'd?
by the Perfon Elected, with
the utmoft Difcretion, Dili
gence and Zeal.
And I aflure you, Gentlemen^
that I have determin'd to make
this my Task, as long as it plea
fes God to continue me under
the Chara6ter of your Mini
fter; and thofe uncommon
Inftances of Refpecl, which
my Predeceflbrs found among
you, give me very comforta
ble Afluranees, that nothing
will be wanting on your Parts
A 3 to

The Dedication.
to cherifli and keep alive an
Union which is fo happily be
gun, and is fo becoming a
minifter and his Parijh.
This Confideration gives
me abundance of Chearful-
nefe and Joy, it will make
light the Burthen which the
Cure I have undertaken enga*
ges me to bear, it will carry
me on with Eafe and Pleafure
to the End of my Days; all
which I am very willing to
fpend among you in appro
ving my felf,
Gentlemen,
Tour moft faithful Mmijhr,
and moft Humble Servant,
Charles Lambe.

T O T H E
READE R,
THE Title 'Page has already told
you, that what I here offer to
you, is a very fliort Abridgment
of Bifliop Pear/bn's Exposition of the A-
poftles Creed. J have endeavour d, from
that great Magazine ofDivine Learn
ing, and Standard of Orthodoxy, to collect
into as fmall a Compafs as poffible, The
true Faith of a Chriftian, with all thofe
Evidences and Confirmations which Rea
fon and Scripture afford us, which one
would think muft engage theAJfent of eve
ry Heart that the Evil Spirit of Am-
us and Socinus does not poffefs.
And hecaufe, when this great Author
has recourfe to Argument and Tiifpute,
Neceffity obliged him, in a Book calcula
ted chiefly for thofe who were advanced
in the Study of 'Divinity and acquainted
with the Language of the Schools, to ufe
abundance of Terms of Art, which keep
the more inferior Vnderftandings from fol
lowing him in his Argument, iEquis paffi-
A 4 ' busj,

Td the READER.
bus, I have prefurid to take off that Veil,
and where the Nature of the Thing would
admit of it, to lay it more open to the
Lefs-difcernirig ; and under every Arti
cle, have hinted only the Subftance of his
Arguments, and have mentioned thofe
Texts of Scripture upon which they are
chiefly raisd and fupport ed\ and have been
careful all along to, Jkew 4he may to the
'Page in the Folio from which they are
taken, that you may have a lefs trouble-
fbm Refort to the Author himfelf, when
ever you are inclined to read at large.
In the End, I have added afew _$ue-i
ftions, which have fome Relation to every
particular Head under each Article, and
will at any time bring to your Remem
brance the Subftance of the whole Ex-
pofition, and keep it frejh and more en
tire in your Memory
I was willing to he perfuaded that a
Work of this Nature: could not be with
out its good Effects, at a Time when the
very Foundations of Chriftianity are fo
injolently and openly ftruck at on the one
Hand, and fecretly undermined on the o-
$her\ when the Kingdom of Heaven fuf-
fers Violence frem the mercenary Ten
of a poor •frantic k Heretic k, who fells the
piyinity of his Saviour for Gold, and
having

To the READER.
having exhauft ed the Treafure of the Ar-
rians and, Sbcinians, is now raifing Con
tributions in the Country of the Antipae-
do Baptjfts ; and when they are drained,
doubt lefs he will borrow the Compliment
he lately fold them, and by -fome new
Light from his Conftitutions, and his
Knowledge in Interpolations, difcover the
Quakers to be the pureft Part of the Chri
ftian Chruch. 'Prim. Inf. Bap.
But becaufe this is dn open Enemy that
has done us this Mifchief and Difhonour,
a more eafie Defence may be raised a-
gainft all the evil Conference's of his En
mity and Ill-will: But he has a fecret
Abettor, and to us a more dangerous Ad-
verfary; one that works Under-ground,
and befieges by Sap, who by the fly In-
finuation of Scripture falfely Interpreted,
finds an eafier ePaJfage to the Hearts of
the 'unwary, and multiplies his Conquefts
over them.
What I have here collected, I humbly
hope will be fome little Defence againft
the open Violence of the one, and the fe
cret Machinations of the other ; in which
I have religioujly kept to what this great
^Divine has ajferted and proved, and have
not pre filmed to intermingle anything of
my own; fo that whoever contends with any

To the READER.-
any *Part of this Abridgment, is to be re
minded, that he wars with that Learned
Prelate, and not with me, who will appear
•very able to defend himfelf, if his Adver-
fary pleafes to have recourfe to his Book,
in which he will have no Difficulty, l>e-
ing all along directed in the Margin,.
"Upon the whole, I think I may take, up
on me to affirm, that thus we Preach, and
that thus every Chriftian muft Believe,
and my Soul for yours, if your Faith in
the Day of the Lord be found vain.
And here, before I bring this to a full
Stop, I cannoi with-hold my felf from
giving this Exhortation to every one that
Studies or Meditates upon the high Myfte.-
ries of our Religion, not to be too fond of
their Reafon, but even to renounce it when
ever it prefumes to contradict what God
has affirmed, to refolve that He fhall be
true, and every Man a Lyar; always to<
disbelieve thofe feeming Appearances which
their Underftanding fuggefts to them in
Oppofitionto thofe facred Myfteries, which
it cannot comprehend.
For though our Religion is without doubt
the moft Rational of all, and moft clearly
fupportedby true and exact Reafon, both
as to the Credentials which aut her ife and
confirm

To the READER.
confirm our Belief of it, and thofe unfpeak-
able Advantages that invite and encourage
us to embrace it \ yet Human Reafon is
fometimes at a Stand, the mo* able Heads
have, without Succefs, moft laboridufly ftu
dy' d thofe Principal Particulars of the
Holy qrid Undivided Trinity, our Savi
our's Incarnation and Paffion, and Man's
Refurre£Uon : In the apprehending of which,
our Reafoning may make fome very diftant
Advances, but its utmoft Difquifltion can
never reward us with a plenary Satifi
faction. In thefe and the like Inftances, we muft
bow down our Heads and Worfhip, and
fuffer our Faith to lead our Underftanding
Captive. A Trinity of Perfons in the Unity of
Subftance, and the Hypoftatical Union of
Human Nature with the Divinity in the
Perfon of Chrift, may, it is poffible, at
firft feem to carry with it a Contradicti
on ; but then let the Man be reminded, that
whatever is God, muft needs be Infinite
and Incomprehenfible, and that the My
sterious manner of his Being is fo far
from becoming Unreafonable, becaufe he
does not after all his Study comprehend it,
that it would be more Unreafonable he
fhould', for how fhould his Limited, Cir
cumfcribed

To the READER.
cumfcrib'd Underftanding , comprehend
what is Infinite, and beyond the Bounds of
^//Circumfcription ? HowfhouldMzn, who
does but know in part, whofe Reafon
is puzled in folving many Natural Ptice-
nomena, in giving an Account of the Cau
fes of many vifible Effects in the Lower
World, be able to comprize the God of
Nature, and fuccefsfully fear ch into the
infcrutable ElCence of the Deity above?
Canft thou by fearching find out God ;
canft thou find out the Almighty unto
Perfection? Job n. 7.
Again, it may appear impoffible to Man^s
Underftanding, that God mould die ; and
that thefe Human Bodies, when they have
lain long in the Grave, fhould have a New
Life, the fcatter'd Duft be recall' d to
its former Confidence, and by a fudden
Union at the Trumpp^s Sound, ft art 'up in
to all the Strength and Beauty of Shape,
that it had in the.Days of Life.
But then is not God Omnipotent? Is
there any thing beyond the Reach of his '"
firetched-out Arm* and is it Unreafona
ble and Aftonifhing, that that fhould be
Poffible with God, which is Impoffible to
Man ? That Omnipotence fhould be able
to perform, what is beyond the A&ivity
and Comprehenfion of any created Being ?
4n4

To the READER.
And then further fDo we not acknowledge
God to be perfectly true, to be Truth it
felf, to be under an Impoffibility to Lie or
'Deceive ; and has not He, by Supernatu
ral Revelations, given us Aflurances of
thofe Truths, which Human Reafon is: a-
maz'd at, and is too apt with great Pre*
fumption to call in queftion ?
Job had no other Inducement or Con-
vision, than >the Confideration of God's
Veracity, when withfo much Affurance he
ajferted the Refurreftion jfrww the Dead.
Job 19. %$. For I know that, my Redeem
er liveth, and that he mail ftand at the
latter Day upon the Earth* and though
after my Skin, Worms deftroy this Body,
yet in my Flefh mall I fee God, And no
doubt this was as furfrizing to Reafon,
as much above Human Capacity in thofe
'Days, as it is now, but the Holy Man
commanded ^/V Reafon to yield to the Word
of God', and did, without Controverfie, af
fent to what the God of Truth had fpo
ken and promised, who is not a Man that
he mould Lie, or the Son of Man, that he
fhould Repent.
How fmall a Portion of this Spirit does
now reign among the Difputers of this
*Age\ How has Chriftianity fuffer d from
the bold Inquifitivenefs of fome aukward Philofo-

To the READER.
Thilofophers, and the infolent Affaults of
our modem Wits, under the Character of
, Free-thinkers.? Both of which having prefum'd to call
into Controverfie the moft eftdblifht Truths
of our Holy Faith, and to believe themfelves
of competent Abilities to account for the
profound Myfteries of our Religion, when
they difcover themfelves unequal to that
Work, Pride and Self-conceit with-holds
them front Believing what they find fur-
pajfes their boafted Reafon ; and eft cern
ing a devout and believing Heart a Child
of Ignorance and folly, they have by ap
parent Gradations been prevaitd upon by
Satan utterly to difown and Jbakc off thofe
Principles, which are in themfelves fb un
intelligible to their Reafon, and in their
Confequence s fo unpleafant to the Naughti-
nefs of their Hearts.
Of all the Trees in the Garden We may
eat, but of this in the midft of the Garden
we muft not eat ; this Knowledge is for
bidden, it muft not be affected; it is too
High, and too Wonderful for us; this
Wifdom we cannot, we muft not attain un
to;, to labour after it, is reacting the Sin
of our firft Parents, it is a fecond Attempt
upon the forbidden Tree, and is attended always

To the READER.
always with Inconvenience, and fome To
kens of God's Diftike.
But here I would have 'leave to enter
this Caution, that by what has been faid,
I would not have any one think that I am
at all inclined to put out that Candle in
the Soul which God has lighted up, or to
give Encouragement to a blind implicit
Faith, without any Tryal or Examination
antecedent to our Affent or Belief
, No; I not only efteem it our great Hap
pinefs to be, but I look upon it as our
indiffenfible Duty to ftiew, our felves Ra
tional Men ; and I do further believe, that
we may, and ought to make Religion the
Subject of our moft ferious Study andDif-
quifitions ; becaufe it is a Concern of the
higheft Importance, and to ftudy it the
moft becoming and moft agreeable Work,
that a Rational Creature can imploy him
felf in. What can the Creature ftudy more
Noble, than the Creator ? What a plea fan*
Task is it to think, when we have God in
all our Thoughts?
I would only clip the Wings of Reafon
when it foars too high. 1 would abate
its Pride, when it is making Aiftimates
of tts own Strength. I would not have it
think that there is no Bottom beyond the
Reach

To the READER.
Reach of its Fathom in Matters of Religi
on and Divinity; it muft not prefume to,
determine ipofitively againft every thing
which if cannot comprehend; in Religion,
fome things muft be believ'd, and others
muft be done ; there muft be Faith, as well
as Works ; without them both, a Camel
may find an eafier Paffage through the Eye
of a Needle, than a Chriftian through the
ftraight Gate-that leads to Life and Hap
pinefs Eternal.

Farewel.

THE

nn tt -C«
TRUE FAITH
O F A
C H R I ST I A £T,
IN A
Very fhort Abridgment ofBifhop Pearfon'j
Expofition of the Apoftle s Creed, &c.

A R T I C L E I.
I Believe in God the Father AU
mighty; ylMaken of Heavm and
Earth. , -id .••;
Believe is to beapply'd iongti.
every Article, and to every
diftincl: part of every,. Ar
ticle, (viz) I 'Believe in
God, I Believe that He is
the Father > I Believe xfaaHe is Almigh-

* ARTICLE I.
• <¦¦¦¦'• ;,
The force of thefe W "Of ds, / Believe,
is threefold:
j^e a. Z^r/?, An inward AfTent,
Secondly, An outward Confeffion,_ . ;
Thirdly, That I am obliged to Be
lieve. The true Notion of Belief in general,
is, an Aflfent to a thing Credible, as
Credible, or an AfTent according to the
Evidence of the thing.
Here jt is neceffary to knqw what
may ble faid to be Credible, or wherein
Credibility does confift.
?• ?• Firft, Note therefore : That is not
properly the Objedt of Faitb^ which is
Self-evident, or imporrlble to be other-
wife : This is called Knowledge, or
Science, ¦ as Mathematical Principles,
(that the Whole is greater than the
Part,) or Matters of Sight and Sehfe.
Secondly, So alfo Propofitions inferr'd
from other Propofitions, not fo necefTa-
rily, but that they may very well be falfe.
This induces an AfTent to the Jhing. only
as prbbable, wjhich we call ^pinion.
'But wh.ere there is no deduction from
Principles, but a trrmg is afTerted to be
thus, or rhusj' by Teftirrioiiy furHciejjt
to. incline bur Ment ; tfiis* is laid pro
perly to be Credfrbie, and dur Affent up
on fuch.Credibility is the proper Notion
bf Faith of Belief; Credk '

/ BELIEVE. i
A thing Credible then is the ObjeB
of Faith
Since therefore there are Diverfities F/ts' +•
of Credibility, there muft needs be Di>
verities of Faith; that is, there are di
vers Degrees of Faith, or Affent, in pro
portion to the Degrees of Credibility
in' the 0bje6fc proposM; according as
the Teftimony is credible upon which
our Faith is founded.
There are two things requir'4 in a
Teftimony ; «
Firft, The Teftifier's have perfeft
Knowledge of what he propofes, or elfe
he may iffnoraiitly deceive us.
Secondly, -His Integrity, or that he
would not deceive us, otherwife he may
induftrioufly deceive as.
I. Then, Teftimony is either of Man
to Man;
Or; II. Of#God to Mafi.
The former Teftimony rightly quali^
fied (as before) begets a Human Faith.
The other a'Divitte Faith.
Human Faith is the Principle of all p.?
Science, Commerce, Belief of Hiftory,
&c. He that will believe nothing but
what he fees, can know nothing.
But fince no Man *knows Infallibly,
nor can we be Infallibly certain of d
Man's Integrity j therefore there is no
B 2, infal-

4 ARTICLE I.
infallible Ground of Faith upon Human
Teftimony. 'But Div,ine Faith, or an Affent to
fomething as Credible upon the Tefti
mony of God, is Infallible. For God is
Infinite in Knowledge, or as Samuel
exprefTes it, Knowledges, which Plural
in the Hebrew exprefles the Superlative
Degree, Pfi-%. -. Pffitf. s-
tage 6. Infinite alfo in Juftice and Truth, he
cannot Lie; all Falfhood is an Imper
fection, or a Deviation from Infinite
Rectitude of Will, and therefore in
competent to God; we are therefore in
fallibly fure that what he affirms is true.
: He then that doubts tUe Truth of;
what God afrirms,, muft deny him to be
Wife or Holy, i Joh. $: 10.
The Material Objeft of Divine Faith
is the Doctrine God delivereth. The
Formal, The Credibility. of the Do
ctrine, as founded on the Authority of
the Deliverer.
And fince God delivers his Mind to
' 7' Man divers ways, therefore there muft
be a Difference in our Manner of AfTent.
To the purpofe. Divine Revelation
is either Mediate or Immediate.
Firft, Immediate, is a Revelation of
God to Man directly. Secondly, \

/ BELIEVE.
Secondly, Mediate is a Revelation of
God to Man by Man.
Immediate to the Prophets, Mediate
by them to Man..
The Prophets, and thofe to whom
God immediately fpake, doubted not,
but were infallibly fure.
They^ reveal'd God's Will to the Peo
ple, the People deny'd not the Princi-
Eal, i. e. that what God faid is true,
ut doubted, or might doubt, whether
God indeed Reveal'd it to them; therer-
fore God endowed them with the Pow
er of Miracles ; and they who faw.God's
Omnipotence in the Prophets Hands,
could not fufpect the Veracity of God '
in their Tongues
As he fpake formerly by Mofes and
the Prophets to Man, fo at laft he
fpake by his Son to his Apoftles, and
jhow'd, by an Almighty Power manifeft
in him, that indeed he was fent of
God. The Apoftles deliver'd his Will to us
as Infpir'd by the Spirit of God, Joh.
17. 8. Joh. 16. 13. 14. -6.
Thefe wereafTur'd by Divine Illumi
nations that God fpake to themv 2. Tim.
I. IX.
The Believers believ'd the Apoftles
Doftrine, as deliver'd tothem bfGodi
B 3 on

<5? ARTICLE I.
on account of the Power of Miracles
by them wrought. *.
' v Thefe therefore receiv'd the Words
of the Apoftles, not as the Word of Man,
but as the Apoftles themfelves did, as
the Word of God. i Tbeff. %. 13.
So that the Difference between the
Apoftles Faith, who had the Doctrine
immediately from uG6d, and the Be
lievers who had it from the Apoftles*
did not differ EfTentiallyi but only in re
fpedt of the manner, how the Object be
came Credible to them, (as before) ; The
Apoftles upon the Immediate Teftimony
pf God, the Believers Ultimately upon
the Teftimony of God, Immediately on
the Teftimony of the Apoftles, 2, Theff.{
ii'io. - Let us now defcend to our own Faith;
that every one may, know what it
fage 8. is to Believe. Mofes receiv'd the De
calogue frcrm God, taught it whilft he
lived, wrote it for Pofterity for ever
after his Death, and by an uninterrupted
r Tr/ dition it is conveyed down to our
Time. So Chrift fpake to his Apoftles, the
Apoftles to the Beliisvers whilft they
lived; they for the Benefit of the
Church wrote (as infpir'd by the Spirit)
What Chrift had taught them, and they the

P. 9

7 BELIEVE. 7
the firft Believers ; which Writings have
been conveyed down by an uninterrupt
ed Tradition to pur Days.
The true Nature of the Faith of a^*1*-
Chriftian now, (and ever hereafter) is
this, ( viz. ) An Affent to Truths credi
ble upon the Teftimony of God, delivered
unto us in the Writings of the Apoftles
and Prophets ; out of which this Brief
Sum of Neceffary Points of pur Faith,
{commonly call'd the Apoftles Creed)
was firft collected.
W herefore tp fay I Believe, is to make
Confeffion openly of what inwardly I
AfTent to.
The Obligations that lye upon us to?. 13.
make Confeffion of our Faith are,
Firft, The Commands of our Saviour.
His Sound fhall go forth into all Lands ^
We, 1 Pet. 3. if. Mat. 10. 37.
Secondly, Baptifm implies it. Acts S.
36. Rem. 10. 10.
"•, Thirdly, It is the Nature of Truth not
to be hid, but rather to 'defire the Light
that it may appear.
Fourthly, Mutual Edification.
Fifthly, The beft way of glorifying
{¦Jod isiby declaring the Contents of his
Woc& g 4 Sixth-

8 ARTICLE I.
Sixthly, Not to confefs the Faith is
to difhonour it, as if it was not worthy
to be confeffed. Luke 9. -'6.
Thefe Arguments induced the Church ¦
to require the daily Repetition of the
Creed.
Tageitf. Wherefore every one that repeats the
Creed, is fuppofed to have this Senfe
upon his Mind, viz.
t. lf. Tho' the Articles are not evident to
Siy Senfes, tho' they are not Truths
elf-evident, yet becaufe they are con-
tain'd in the Scriptures ; and fince the
Penmen wrought Mirac'es, and were
immediately rnfpir'd; and fince God
cannot Deceive, nor be Deceived* and
therefore his Word muft be true ; I
therefore as readily AfTent unto them, as
to any thing I fee or know; and fince
God has commanded me to confefs
them, ancl promifed Eternal Life there-
upon,therefore I will always confefs them,
and with refpect to the whole Body 6j
the Creed, I readily fay, I Believe.
I Believe in GOD,
HAVING fhewed what it is to
Believe, let us proceed now to
the Explication of the Object of our
Faith* that we may know what is to
be

7 Believe in GOD. 9
be Believ'd. In the beginning of our
Confeffion we meet with (God), which
Word is as diffufive as Believe,; for
Belief being an AfTent upon the Te-**"*
ftimoiiy of God, whenever Belief is ex-
preffed or implied, God is underftootl.
And it is proper to begin our CPnfeffi-
on with the Acknowledgment of God ;
becaufe, unlefs he did Exift, he could
not Teftifie, and unlefs he did Teftifis,
there could be no Divine Faith ; and
again, if the Heathens begun no Action
without, it, much more ought we to
begin our Confeffion with it: For 'tis a
Contradiction to profefs we Believe
without him.
7 Believe in God is no more than I p. I7.
Believe that God is, which part of the
firft Article is the Foundation of the
whole Roty of the Creed. Heb. 11. 6.
The Notion of God..
The Name of God is attributed unto
many, Gal. 4. 8. but here it is to be un-
derftood of him, who is ftil^d God of
Gods .- TheLord our God is God of Gods,
and Lord of Lords. Deut. $0. 17. Whqp. 19.
is a Being or Nature of Infinite Per
fection, (that is); a Being or Nature ab.
folutely and eflentially Neceffary, an
Actual Being of it felf, and Potential or

to ARTICLE I.
or Canfative of all other Beings, inde
pendent on any other, upon which, a#
things elfe depend, and by which all
things elfe are govern'd. \W
Prove we now the Exiftence of a God.
The Soul of Man hath no connate
inbred Knowledge of a God (as fome
think) becaufe all Knowledge isacquir'd
by Senfation, Inftruction, and rational
Collection ; befides, God never charged
us with the Knowledge of himfelf upon
that Account.
The Exiftence of a God is not a
Truth Self-evident (asfpme fay) becaufe
he who doubts of it, doubteth from his
not finding it evident unto him.
Therefore we muft prove the Exi
ftence of a God from natural Truths.
rag. 19. Firft, The admirable Order of the
Creation fufficiently evidenceth the Be
ing of a Creator.
Secondly, The Dependency of other
Beings on him.
Thirdly, Nothing was the Caufe of its
felf : we muff therefore grant fame Ga
ther Caufe of all Things, which exifted
of it felf (i. e, God) or elfe admit of a
Circle of infinite Productions,; which
cannot be. Fourth

's. 20

I Believe in GOD. ri
- Fourthly i The Operations, of natural
Agents, that do all Things by Inftinct,
are directed to their proper Ends by
more Wifdom than Men are capable
of; we muft therefore grant, an over
ruling Wifdom to direct them.
Fifthly, The greateft part of Man- p*i«u
kind afTent to this Truth; fome there
are who worfhip no God, yet they de
ny not his Providence ; others go far
ther, but they are fo few that they are
inconfiderable. Sixthly, Prophecies prove this; for
who but He who made all Caufes, fhould
forefee the Effects of them?
Seventhly, Miracles; for nOrie but
the great Difpofer of all Things, can
make an Agent operate upon that* which
is not naturally in its Power.
Eighthly, Confcience; or elfe why do p. **.
we find Joy upon the Remembrance of
our good Works; and Remorfewhen
we call to Mind our bad Actions ? from
whence can this proceed, but froift a
Power that over-feeth, and directeth
-all Motions and Operations?
''Tis neceffary to Believe the Exiftence
of a God.
< Firft, There can be no Divine Faith
without it. Second-

¦ii A R T I C L E I.
Secondly, Adorations are in vain, un-
Jefs we believe a Being does exift, which
may juftly challenge them.
Thirdly, We difhonour our Nature,
if we adore an Object, which in our
Opinion is not above us.
fig.il. By thefe Words, 7 believe in God, I
renounce Atheifm, Poly theifm, and Ido
latry. Let us now prove the Unity of the
God- he ad.
Thefe Words, I believe in God, im
ply the Unity of the God-head.
Firft, The Nicene Council fo ex-
, plain'd it.
Secondly, Before that Council, the
Eaftern Churches added (One) I Believe
in One God.
That there is but one God is plain.
Firft, More than one is Repugnant
to the Nature of God, for he could not
'•¦¦'< be infinitely perfect, if another were as
perfect as he, Ifa. 48. 12. 44. 6.
Secondly, Were there more Governors
of the Wor'd than One, by their diffe
rent Determinations they might breed a
Confufion.
P.14. Thirdly, 'Tis beft the World ffiould
begover'd by One, therefore it is fo
govern'd, for God does all Things that
an? beft. Having.

J Believe in G OD. id
Having prov'd the Unity of the God
head, we alfo prove that GWis theO«-
ly God.
Firft, Unitj^is-eflential to God.
Secondly, All that is produced, is pro
duced by. him ; But that which is produ
ced by another, cannot be God.
Thirdly, God himfelf has faid, he is
the Only God, Ifd. 45-. $, 6.
Fourthly, He who knows all Things,
knows no other God befides himfelf,
Ifa. 45". 18, 21.
'Tis neceffary thus to Believe the Unity p^^
of the God-head.
Firft, Becaufe we then know what it
is we ought to Worfhip.
Secondly, Our Minds will be fixt upon
the true Object of our Adoration, which
(if we apprehend more than One God)
cannot be ; for were there more Gods
by Nature than One, we could not well
determine which to make the Object of
our Worlhip.
Thirdly, Without this Belief, we do
not render unto God the Things that
are God's ; for 'tis part of his due Ho
nour to have no Compartner
Fourthly, The Firft Command God
-gave his People was, Thou fhalt have no
other Gods before me, Exo. ao. zi. Vid.
Mat,

f4 ARTICLE I.
Mat. 4.10. Pfal. 62. 2. vChrori. 6.30*
Deut. 6. 4, $. r *' "
Fifthly, No Man can ferve two Ma
tters, &c. Mat. 6. 24. *
Every one then is fuppofed to have
this Senfe upon his Mind* when he fays,
I believe in God* (viz.) Since in the Cre
ation, the Dependency of every Thing
implies an. independent Being, becaufe
an over-fiiiing Wifdom is manifeft in the
Operations of natural Agents ; fince aj-
moft all Men confent to. it; fince God
lias (hew'd himfelf by his Creatures, by
infallible Predictions and Miracles ; I ful
ly Believe there is a God.
And becaufe God cannot be infinite
ly Perfect, if another was as perfect
as he, and becaufe two Governors
would be prejudicial to the World : ex
cluding all actual or poffible Multiplica
tion of a Deity, 7 Believe in God.

I Believe in GOD the Father.
p 6 Z^lOD always is underftood and wor-
VJT dipped as a Father: The Hea
thens did 10, and all the World.
Principally, the Reafon is, Creation
or Production ; hereupon God is call'd
the Father by Philofophers, Vide 1 Cor:
8. id. ^ . More

7 Believe in GOD the Father. , 1$
More, ftrictly, he is the Father of all5**"*"''
intellectual Beings, as being moft near
Himfelf, Heb. 12. 9. Job 36. 7. Man is
peculiarly call'd his Off-fpring, Acts 17.
28. Lu. 3. 38.
Secondly, He is the Father of all Things
by Confervation.
Thirdly, Redemption gives him a Ti-*
tie to be a Father, Deut. 32. 6. If 63. 16.
Fourthly, So does the Regeneration p- i8«
of the Soul to a new State, 1 Cor. 4. i$.
1 Joh. 5". 1.
Fifthly, The Refurrection to a State
of Glory is another Title to Paternity,
Lu. 20. 35-, 36. 1 P«tf. 1. 3, 4.
Sixthly, His adopting of Sons is ano
ther, ii^&. 1, 5-. Jfoaw. 8. 15*.
, The Ufe of this Relation.
% Firft, It is the Ground of all Duty,
and of all Filial Fear, Mal. 1. 6. Mat.
12. yo.
Secondly, 'Tis the Life of our Devo
tion, Mat. 6. Lu. n. 2.
, Thirdly, It gives us a Reafon to Be-.
lieye our Petitions will be granted,
Mat. 7. 9.
; Fourthly i It is the Ground of our Pa
tience:, Heb. 1%, 9.
Fifthly, This Relation infers a Necef*
fity of oair Imitation. Pro-

t6 ARTICLE L :
**s-3°- Production of the Like is the general
Notion of Generation ; our Likenefs to
God confifts m, Likenefs of Qualities,
Dhpbfitions, and Affections,-. Mat. 5. ult.
Lu. 6. 36.
Sixthly, This gives Confol ation in
Sufferings, and Chearfulnefsin obeying
mYWill.' But tho' this be true, yet it is not the
peculiar Signification of the Term Fa
ther. in this Article, which has a parti
cular Reference to his Son in the Second
Article. it
.:-'[ In many Senfeshe is the Father of our
Lord Jefus Chrift, diftinct from his be
ing our Father, Joh. 20. 17. 7 afcend
to my Father and your Father v in the Q->
riginal, to the Father of me and of you.
Chrift s Sonfhip is immediately through
God, ours mediately through Chrift/ If.
8. t'8. Heb. 21. 13. Joh. 1. 12. .
*'+». But Chrift is the Son of God in a pe
culiar Manner, not Compatible to any
befides .• This is the moft eminent Motion
of God's Paternity, and the proper Ex
plication of it here. So alfo the Fathers
explained it. ?
'Before the Creed recites the Acci
dents of his Life and Death,' aslVlatters
of Fajith, it tells us his Quality, that I12
is the Son of God; into this Faith from the

/ Believe inGO$) the Father. i 7
the Beginning to this Day all have been p*^ 3*-
Baptized ; the Eunuch believ'd that Je*
fus Chrift Was the Son of God, and was
Baptized, Acts 8. 36.
The Notion of the Father in Bap-
tifm, and in this Article is the fame.
Several Ways Chrift maybe faid to p. 33.
be the Son of God.
Firft, As begotten by the Holy Ghoft •
of the Virgin Mary.
Secondly, As fent with Commiffion to
be King of Ifrael.
Thirdly i As he was raifed by the Father
from the Dead, to be Heir of all Things*
But in a more eminent manner, as he
is, and ever was with God, and is himfelf
God, Rom. 9. 5.
This Relation cannot be deftroyed,
as other Relations are; nor were they
ever other than Father, and Son; a Son
exactly like to, and equal with the Fa
ther, Phil. 3. is-
This* gives the Father a moft proper
Title, who has a Son of exact Identity,
and ever of his own Effence ; He is his
very Self * Very God of very God,, nsr
> Confider: now the Eminency of God?. 34;
the Father over his Son, not. in the diffe
rence of Attributes, but in this; lthat
the Father hath the Effence in himfelf,
the Son by Communication. He ac-
C know-

i$ n« ARTICLE I.
knowledges, that he is from. 0tm* by
Hkn,md, that He gave him to have Life
in himfelf, Joh, 7. 29. 6. 5-7. $. 29, This
clears all thofe places of Scripture where
Chrift is faid to be fent, given, &c.
*az-if. Firft, The Eminency of the Father
confifts in this, that He is never fe*d to
be fent, to have any thing giv^n him*
' or to live by any one : the S^i and Ho
ly Ghoft not fo.
?- 16- S.ecmdly, The Dignity of the Father
appears from his Priority, who i summed!
feft where-ever the Trinity isj^cpr^ffed,
as the Rule of Faith teaches, as-., well in
the Form of Baptrfm, as edfewhgre.
?. ?7. : . The ./Fathers and. .Be&QBS. actfi the
p-38. Church, call the Father the Qm$&, tho
Fountain, th& Root, iheaHeadltf tfefrSon,
©r the. whole 'Divinity. '¦!" ' - 3/i
But the Fadaer earifls of hii»fei& that
is, in iOpptifkJ on to aH o^cOi^es ©#
his Exiftence. u^>\; '
r. 39. The itfotion then1 of the Jfotheir is,
that he fubfifts efceniMdly r in anvE#&iic£
which he receiv?d firom nonel,: but hatfe
commvjimcMed that Efflfence^o/tinGther,
(f that is) his Son/ Hence: h©is ftited
the only » true GM and Fmhen\ of our
Lard Jefas Chrift. ¦•; The

7 Believe in GOD the Father. 1 9
fhe Ufe.
Fihff, 'Tis neceffary thus to Believe,tp tag.^:
avoid Polytheifm.
Seemdty* Becaufe our Salvation is
propounded to us, by an Aceefs unto the
Father, and we cpuld have it no other
way (being fallen) but thrpugh the Far
ther. J Relieve in .God the Father, figniftes ¦*
thus much.
. H&elieve that as Gpd is, and there is*-**;
hone elfe, fo I believe he i§ the Father
pf all Things, apd in a more peculiar
manner he 1? the Father of the Regene
rate^ tp whom h£ gives the Inheritance
of 0e aven ; but above all this, and in a
mpr^e, eminent fanner, Father pf one
fingular and proper Son, begotten not
o**5y? by thje JrfolyGhoft. of the Virgin,
a^4^t to be King.,, W& raifed frpm.
tpp t$ead; tut antecedently begotten
Ik an ^Eternal feneration in th- Came
Divinity, and Majefty with himfelf,
.$ Jfclievf in GQ J) th Father
^ dfmighty.
GOID dimqfip? hem &§&&&>, Gpdp-4>«
who hath the Dominion overalj,
the Rule and Government of all; for
C 2 this

26 ARTICLE I.
this is the Signification of the Word in
Greek; thus the Sacred Writers, and
the Ancient Fathers ufed it.
The Nature of God's Authoritative Pow
er is this.
Firft, He may make and frame all
Things as he pleafes. .
Secondly, All things made properly
belong to him, as to their Lord and
Mafter. Thirdly, He may ufe, and difpofe
thefe Things as he will.
Tag.*}. God's Power is Independent; for he
has all Power originally in himfelf, as
he is God of Gods, fo is he Lord of
Lords, King of Kings, the only Potent
tate; 'Deut. 10. 17. Pfa. 136. 3. 1 Tim.
6. if. 'Tis Infinite; for all Things in Hea
ven and Earth are under his Domini
on: See Dan.s- *> 3. Jofh. 3. n, 13.
cDeut.\o. 14. Pfal. 89. 11. 1 Chro. 29.
11, 12.
'Tis Eternal; for fome of his Crea
tures are Immortal ; 1 Tim. 1. 17. Pfal.
145^. 13. Exo.15. 18.
p. 44, We are all at God's Difpofing, for e-
very one does what he will with his
Own. God

I Believe in God the Father Almighty. 2 1
God receives no Benefit from his
Creatures, but they from him ; yet he
is as much the Final, as the Efficient
Caufe of his Works; Rom. 11. 36. Heb.
2. 11. 1 Cor. 8. 6. Prov. 16. 4.
'Tis neceffary thus to Believe God's Au
thoritative Power and Dominion.
Firft, It will keep us in Subjection to
his Will, and breed in us a Reverence
due to him.
Secondly, It will make us patient m**&-4f.
our Sufferings ; for we are his, and he
may do to us what he will ; Ifa. 45-. 9.
Tfal. 39. 9. 2 Sam. 16. 10.
Thirdly, It will make us fenfible of
how great value the Benefits of God
are to us, and how much we are obli
ged to him ; for he might keep them
from us, if he pleafed.
Almighty fignifies alfo God's pperative
and executive Power, (i.e.) that he can
make and deftroy all Beings; but this
we 'muft refer to the Explication of the
Sixth Article, where Almighty is again P- +5-
repeated, and fpeaketh only of his In
finity of Power, without relation to
Authority and Dominion.'
Almighty alfo, according to the Greek
Signification, implies God's holding, in-
C 3 circling,

ai ARTICLE I.
cirCling,and containing all Things, Prov.
30. 4. Ifa. 40. 12.
Alfo his fuftaining and preferving all
Things, Acts 17. z$, 28. Wifd. 11.2^.
Neh.Q. 6.
He then that adds Almighty to the Firft
Article of the &etd,p?oftfjes thusmuth.
As I believe there is a God, and that
by an eternal Generation he is a tether,
fo alfo I Believe that he is fubject to ttd
Infirmities, but effentially Omnipotent,
that he hath Power over all Things, to
act as he pleafes ; and this Power 1 Be-^
p*#47. lieve to be Independent, Infinite, and-
Eternal; I. Believe alfo that he hath an
Active and Operative Power, of which
I Ihall exprefs my Faith hereafter : and
thus I Believe in God the Fathe'r Al
mighty, Maker of Heaven dnd Earth.
fitft,X ET us enquire what is meant
I j by Heaven and Earth.
Secondly, What by making, and crea
ting them.
Thirdly, That this Aft is truly affirm^
of God.
Firft, By Heaveti and Earth, are meant
all Things vifible and invisible, as in the
Nicenei

Maker of Heav§n and Earth.
Nicene Creed ; Gen. 1.28. If. 66.x. Acts
17. 24.
By making and creating them is un
derstood , that He is excepted who
made all Things; that God exifts of
himfelf from all Eternity, and made all
Things elfe, 1 Cor. 15". 27.
Whatfoever then hath any Being,is ei
ther made, or not made; whatfoever is not
mddeA% God; whatfoever is not God is
made by Him, upon whom, as to its
Exiftence, it depends.
Firft, For the Angels, they are term'd
the Sons of God, and fo, though the
moft excellent created Beings, yet they
are 'front God, not from themfelves; He
made his Angels Spirits, Pfal. 104. 4.
Now if the Angels were made, all infe
rior Beings were made without que
ftion. This confutes the Opinion of thofe
Philofophers, who make the World to
be Eternal.
Their Arguments were thefe.
Obj. ift. What had a Beginning, muft
have an End, and what Jhallhave no
End, had ho Beginnihg.
Anfw. This is gtoundedTupon no Res-
Ton* but common Opinion and Obfer
vation ; whereas the Duration (sr Non-
C 4 duration

*4 u:„ ARTICLE I.
duration of the Creatures,fuppofing them
to J)e madf by God, depends upon his
.Will. Secondly, How was the World made?
Not by Creation, fay fome of the Philo-
fophers, and they go upon this Princi
ple, Ex nihilo, nihil fit : Therefore the
World muft be from Eternity, or elfe it
would in the fame refpeet be both the
Caufe and Effect of it felf, which is a Con
tradiction. Firft, For the Confutation of this Ar
gument, it is neceffary to confider Things
with Reference to the Object or Effect,
the World created.
Secondly, Tn Reference to the Caufe
or Agent, God.
Thirdly, With Refpect to the time of
the Origination of Things, above 500©
Years ago.
Firft, In Reference to the Effect, or
Things made, I affert it to be the Pro
duction of their £M*/Being,and that they
had no manner of Being before ; and tliis
manner of Production we call Creation,
that is Things made out of Nothing, not
from the force of the Word, but from
the general Slnfe of Philofophers, when
they treat of this Queftion ; this alfo is
affirm'd in Scripture, 2 Macc.y.%%. Heb.
ir. 13. There was.then no pre-exifting
Matter?with which God made the W orld ;
for

Maker of Heaven and Earth. 25-
for if there was, it would follow, that
God was not Independent in his Activi
ty, which is as mucha Contradiction, as
that he fhould not now be Independent'm
his Being: It would alfo be Repugnant
to Jus All-fufficiency, that he could not
bring his Effects to pafs without Affi-
ftance. This Eternal Companion or Coad
jutor i\s derogatory from GqasAttributes,
and indeed deftroys them ; therefore la
ter Philofophers rejected it.
Now we will confider the main force
of the Argument, viz.
If Something cannot by any Agent
be produced out of Nothing, then the
World was not created.
But Something cannot, &c. Therefore v*_e s\.
And thus they confirm it; We obferve
that no Artift here can do any thing
without pre-exifting Matter ; but we fee
a great deal of Art and Wifdom in the
Frame of the World ; from hence there
fore we conclude, God alfo had pre-
exifting Matter.
Anfw. It is irrational to meafure the
Arm of God, by the Finger of Man.
Ob/, id. Every Thing here is gene
rated out of pre-exifting matter, there
fore if this World was generated, it muft
be out of pre-exifting Matter. ,
Anfw. Common Generation is no
Rule to underftand firft Production by.

_6 ARTICLE^ L
We fee all Plants now grow from Seed,
Fifhes an^Fowls from Spawn and Eggs;
but the firft Plaht was not fo Generated,
for all Seed is frPm a Plant before easift-
ing, the like alfo in Fifh and Fowl.
*«•«¦¦ Obj.gd. The Seed of thefe Creatures
ritSy be long feparate.d from the Bodjf,
and yet contain its prolifick Power ;
.therefore it might originally be featur
ed on the Earth* and hence the firft of
thefe might proceed.
a Anfw. But the Separation of the Seed
in thofe Animals who generate their
Off-fpring within themfelves , deftroys the
ptolifick Power; therefor^ thisfcatter-
ing is improbable^ and inconceiveable.
Since then all allow* that every Animal
is generated from Seed* and there muft
be Animals before there was Seed, it
follows, that there was a way of Pro
duction before, and differing from the
common way of Geheration ; therefore
it cannot be a Rule to underftand the
firft Production by.
And fince this Maxim, Exnihilo nihil
fit, is raifed only, from the fucCeffive
Generatioqjtof Creatures, which could
not be conraraed without a Being, ante
cedent to all fuch Succeffion, it is plath
it doth not at all prove pre-exifting Mat
ter before the Creation*, When

Maker of Heaven and Earth. 17
"^hen we fay all Things were created
out of nothing, we muft diftin%uifh be
tween Things immediately made out of
nothing, (viz.) all immaterial Subftan-
ces, fimple or elemental Bodies; and
Things mediately* ' as from Thihgs which
were made ex nihilo, fuch are all other
Creatures. Confider now the AstioM with Refe-p*^.
reride to the Agent, who created all
Things Confider Him, 1/?, as Moved; 2dly,z%
free under the Motion; idly, as per
forming the A&ibn.
Nothing External mov'd God to this
Creation ; for there Was nothing before
the Creation befides himfelf, he did it
therefore Ofily out Pf his Infinite Goodnefs.
J>bj Thefe* was np Infant of Time
in Which GPd Was not infinitely Good,
therefore there was no Infant in which
the World was hot made.
Anfw. This would Imply this Abfur-
dity, (via.) that God was neceffitated to
ftlake the Wprld, which Would deftroy
many of 4iis Attributes ; God was free
todo what he would, EpHk 1. 11. and p. 77;
when he thought fit to create the World,
he did fo,iand faw it was good. His Fiat
was enough.
5 It

28 ARTICLE I.
p*sgej8. It is an Article of oun Faith, to Be
lieve the" World was not Eternal; and
whatever their Arguments pretend, 'tis
not neceffary the World fhould he Eter
nal, and 'tis very Improbable*
, The Egyptian, Chaldaan, M\o\Affyri-
*an Chronology for fome Myriads of
Years, deliver'd by a Catalogue of their
Kings, and a Table of the Eclipfes of
the- Sun and Moon, out of their own
Writings appear Fabulous and Impoffi
ble. See p. 59, 60.
If the W orld was Eternal, how came
the Hiftorians and Poets to find no
Theam before the Trojan and Theban
Wars, and the Adventure of the Argo
nauts?
p.ci. We know when all Commerce, Arts
and Sciences, Letters and Languages
were invented ; the Authors of them are
' deliver'd down to Pofterity ,-, We read of
the firft Plantations, Foundations of Ci
ties, and what Improvements have been
made in 2000 Years. See p. 61.
Againft this they Object, that the
World has often been deftroy^by Fire,
Water, Plqgues and Earthquakes, and
fo all Arts and Sciences came to be loft.
Anfw. All thefe Deftructions are Fa-
buldus, and not prov'd, and ferve only
to confirm our Faith of Noah'? Flood, (fince

Maker of Heaven and Earth. 29
(fince the Heathens had an univerfal Tra
dition of it,) and our Expectation of St.P*-
ter's Fire,we know not how foon to come.
Again, The Novelty of the World will r*» tf*.
plainly appear by natural Collections from
facred Writ. See p. 6z, 63.
Having prov'd that Heaven and Earth
fignifies all Things, and that they were
made Ex nihih, we go on to prove,
that he who made all Things was God.
This is evident of its felf, and whoe
ver afferts the World was made, con-
fents to it.
Prove we then that the World was
created by the one God.
Firft, The World is all uniform, which
plainly lhews it had but one Maker.
Secondly, The worft of Creatures p. 6+:
doth not derogate from the Creator, he
faw allThings that they were good; there
fore they came from the Fountain of
Goodnefs, for there is no Subftance in
it felf Evil. This fhews that Heretical
Notion to be vain, that there was a God
effentially Good, the Original of good Be
ings; and another effentially Evil,, the
Original of Evil Beings. *
It appears further, that God the Father
was the Maker of the World:
Firft, From a Prayer us'd by the whole
Church at Jcrufttlem, in which he is faid to

30 ARTICLE I.
to be the Maker of Heaven m&J&ft\h
and Jefua to be his Child 5 eonfe^ently
the Father of Chrift is the Creator of
. the World.
p^e 6,-. SecmdfyWtom other Scriptures, where
the Creation is attributed to the Father/,
I fa, 42. f, 6.
Obj. Mow came the! Creation to bf
attributed to the Father, when tfee A"
pofles fay, the Son made all Things, and
the Prophets, that the Spirit produced
all things?
Anfw. ift, It is attributed to the Far
ther of our Lord jefra. Chrift in oppo
sition to the Jews, who own ncr» God,
but thf God of Abraham, $£\c:.
Secoxd&yy In relipefifc to the Fafcfasf^
Priority"; that which kcommon m the
Three flerJoais in the Trinity, na&y he
attributed to the Father, as he is the
firft of the Three;.. . ;t
The Apiflle diffingnafhet therTfafee
IPerfoaa," xCor. 8. 6. n » v?
>¦¦ Thirdiyj Chrift feid, he could idd no*
filing of himfelf, but what hp faw tfcc
Father Joj which mows a Priority la
Action; as well as. in Perfav. ¦¦ I ¦:-. <
Firft, 1% will teach us to glorifieand
praife God, as all pious Meji ever did,
when

Maketf of Heaven a^a)E.arth. 3 1
\#foe6 they eonfiSer'4 the Creation of
^m World: See PfaL 148. 13. Neh.
5". 6. Rom. 11. 38. Rev. 4. 10. Pfi^, 1.
J<?r. 27. 5.
Secondly, It wilt humble us, when we
confider pur Original, and.tlia* We of
all Creatures oppos'd our Maker firft.
Thirdly, If willprojtfpt us to Obedi-p^*7-
ence; we read that all the Hoftof Hea-
ym and Eaartb. fulfil his Word, 'and fhall
Man be le£& Qhfdfent? To this purpofe,
fee* Pf-H9- 73. 7/£. 48, 13. Iff. 40. 16.
Pfift. 8, &c.f
Fburtbly, It will comfort usan all C0n=
ditions; He ii our Fathw, He created
the World, and confequently can pre-*
jferveitjordawith itwhat he will,S&\^
This thesis coueftedun4e&$is part of the
Idp tguli5f!iSplieYe fcaafc Heaven) andp.ss.
leilhUadaai their Being of themijefc,
but that all things in the. Beginning were
<^P»t§4 jmgftia&ejy qf Jainediiately: but
€&*i£tlatftg;, anjd thatr- nothing Extfflonal
gl^5©4l C£od todoJthm faatihat he„<&dir
V oj^ttfaiily* ii and'* out of ^ds infinite
Sppdaefsj, whjen js®*teffight .fit ; yroba*
b^y within £ or 7©@o •¥«&¦&: and IJSe-*
lieve that God, the Father of our Lord
Je£*s Chrift^ was the' Creator of the
, \ World ;

32 ARTICLE IL
World ; and thus 7 Believe in God the
Father Almighty, Maker of Heaven and
Earth. ^

Article II.
And in Jefus.
r*gt69.\ll_TE read in Scripture of many
T V V Men nam'd Jefus, which is the
fame Name as Jofhua, as appears from the
* 7°- Original Word ^ ; for Jofhua, who was
a Type of Chrift, through qjpd's Affi-
ftance favM the People of Ifrael, and
reftor'd their Common-wealth-; but Je-
f. 71. fus here fpoken of, is Jefus the Sonol
God, and born of the Virgin Mary.
?• 7*- The Heathens always call'd thofe Sa
viours, and worfhipped them as Gods,
who deliver'd them out of any Diftreis.
*. 73. ^ Explain we then for what Reafori
Chrift is call'd our Saviour.
Firft, He has Ihew'd us the true way
to obtain Salvation, therefore he is our
Saviour; if the ' Apoftles fav'd Pebplfe
by fhewing them this way, he is in a
more eminent manner the Saviour who
p. 74- taught them fo to do. See Rom. 11. "14.
1 Cor, 9. 22. r Tim. 4. 16. &c.
Secondly, Chrift was the Author as well as

And in Jefus. 33
asRevealer of the way of Salvation; he? f
redeem'd us, from Death, which was the
Wages of Sin, by giving himfelf a Ran-
fom for us. See Joh. 3. 17. Heb. 9, 22,
23, -6. Mat. x6. 28, &c. i
Thirdly, His conferring Salvation onp«7r-
us, is the laft Thing for which he. is faid
to be our Saviour. Heb. 7. 25% he is faid
to be able to fa-ve to the uttermoft, thofe
that come unto God by him; and J0h.x7.Vr
he hath Power to give Eternal Life, &c.
''Tis neceffary to Believe this Part of the
Article; becaufe, -
Firft, |Ve cannot be fav'd, unlefs we be- p. 76,
lievein Jefus ; 1 Joh. 3 . 23 , 24. 1 Tim. 2. 5-.
Secondly, That we may rejoice at the
Nameof Jefus, from whence all our Hap
pinefs comes ; the Angel faid, 1 bring you
Tidings of great Joy, Luke 2.10,11.
Thirdly, It will make us love him, and
indeed more than any thing elfe. Mat. to.
1 7. He that loveth Father or Mother more
than me, is not worthy of me. Luke 14. -6.
for he laid his Life down for us, redeem'd
us, &c.
Fourthly, It will make us efteem him,
and obey him; indeed we cannot love
him> unlefs we obey him. Joh. 15-. 13.
If ye love me, keep my Commandments. The
Winds and Devils obey'd him, how much
more ought Men!
D Thus

34 ARTICLE II.
Thus much then is included in thefe Words t
I Beliewe in Jefus. »
r.sg.j9. I Believe not only that there is a God
who made the World, hut that there is a
Man who by the Angel is call'd Jefus,
of whom tjfe Saviours of Ifrael, and par
ticularly Jofhua, was a Type; I Believe
that Jefy,s to be the Saviour of trie World,
as he has revealed Salvation to Men, pro-
cur'd it by his Blood, and will at the laft
Day t actually confer that Salvation up
on; ali thole that trujy ^ejieve in him. I
acknowledge there is no other way to
SalyatJQR., but that which he has ftiew'd
us, that nothing can procure it f$r us put'
his Blpqd, and that only He himfelf can
confer it on lis : Thus 7 Believe infjefus.
And in. Jefus Chrift..
HAving explain'd the Name of Jefus,
we proceed to the Title of his Q£-
fice commonly joyn'd with his Name; for
the Explication of which, it will be nc-r
ceflary to confider thefe five Particulars.
Firft, The Signification of the Word
Chrift. •
Secondly, Upon what Grounds the Jews
always expected a Chrift, or Me fjias,
Thirdly, To prove that the promifed Mefi
fias is already come.
i Fourthly, That our Jefiys is that Meflias. Fifthly*

And in Je fits Chrift. 3F
Fifthly y To declare in, what thatUncti-
^n does confift, by which Jefus is the
Chrift, and what are the Effects of it.
I. For the Signification of the WordChnH.
jMeffias and Chrift fignifie the fame, i. e-
Jfpointed; the one is Hebrew, ?thdc, the
other Greek, /Xgjgk. Joh. 4.25-. 7 know v^0-
the Meffias cometh, which is called Chrift.
Again, Joh. 1. 41.
When Jefus is call'd the Meffias, or
Chrift, fo long after the anointing with
Oil had ceas'd, it fignifies no lefs than a
Perfon fet apart by God, anointed with
moft facred Oil, and advanced to the high
eft Office.
II. Upon what Gounds the Jews always ex
pected a Chrift or Meffias.
That the Jews did expect a Meffias is?- Si.
plain from Scripture ;,the Woman oi Sama
ria faid, I know the Meffias cometh, Job.
4.25-. Seei-uk.3. 15-. Joh. 7 -17 -Ver 40,41.
From all thefe places it is plain they expect
ed a Meffias, by their Queftions to Chrift,
and to John the Baptift concerning him.
Explain we then the Grounds of their
Expectation.
'Tis certain a Meffias was promis'd be
fore, and under the Law; God faid to
Abraham, Gen. 21. 12. In Ifazcfhall thy
feed be call'd; and St. Paul tells us, this
P 2- Was

B6 ARTICLE II.
was a Promife of the Meffias, Ga». 3.16.
AProphetwas promifed to Mofes, and St.
Peter fatisfies us, that this Prophet was
Jefus the Chrift.
Obj. How came there to be in the
Church of the Jews fo univerfal an Expe
ctation of a Redeemer, under the Name
of the Meffias, when it appears that where-
everhe is foretold, except in Daniel 19. -6.
he is foretold as the Anointed , which may be
as well fpoken of another Perfon, as of him ?
lag.s*. Anfw. In the Babylonifh Captivity,
which lafted 70 Years, the ordinary Jews
had loft the Underftanding of the old He
brew Language ; the Scriptures therefore
were read, and explain'd to them in the
Chaldee Language ; 'from this Interpreta
tion given them by the Levites, they
learned the Doctrine and Name of the
Meffias .• In the Chaldee Paraphrafe, men
tion is made of the Meffias in 70 Places ;
hence the Jews unanimoufly 'expect a
Meffias, of the Tribe of Judah, of the Fa
mily of David.
III. The promised Meffias is come. We
prove it,
Firft, From Jacob's Prophecy, Gen. 49.
?o. The. Scepter fhall not depart from \x-
dah,Sfa.^i//Shilo come: Now the Scepter
is departed from Judah, there is no Law
giver left between his Feet, therefore unlefs

And in Jefus Chrift. 37
lefs we deny Divine Predi&ions, Shiloh,
(u e.) the Meffias, is come.
By Shiloh is meant the Meffias.
Firft, The Ancient Jews were all una
nimous in this Meaning.
Secondly^ The old Paraphrafts call him
exprefly the Meffias.
Thirdly, The latter Words of Jacob's
Prophecy tell us as much, and explain
the word Shiloh, To him fhall the gather
ing of the People be, Gen. 49. 10. which
intimates his Office or Condition. To that
purpofe, fee I fa. 11. 10. Mic. 4. 1. Gen.
49. 8.
. Secondly, Malachi, Chap. 3.1, and Hag-
gai, Chap. 2. 7, 9. foretell Chrift's coming
while the fecond Temple was {landing ;
the fecond Temple is not now ftanding,
therefore he is come,
IV. That our Jefus is the Me/fias.
Firft \ Jew and Gentile own he was.
born in Judea, that he liv'd and dy'd
before the Commonwealth of Ifrael was
broken, and before the fecond Temple
was deftroy 'd . At this Time the Prophets
foretold that Meffias was to come ; none
befides him did with any probability pre
tend to be* or was accepted as the Mef
fias; wemuft then confefs that only C&ri/Z
could be the Meffias. D 3 Secondly,

3*' ARTICLE H.
Secondly, All the Prophecies are fulfill'©?
in him, whether they refpect his Family,*
Time, Place, or manner of his Birth.
Thirdly, He taught all Things which
the Meffias was to teach, did all Things,
fuffer'd all Things which the Meffias fore
told by the ProphetSypromifed hy God, ex
pected by the Jews, was todo or fuffer.
Fourthly i He anfwerstbe Character giv
en him by the Prophets long before, (viz-);
All Nations fhdtt come in toffrrve him : His
Doctrine was receiv'd in all parts of the
World ; And it is impoffible the Doctrine
p^.89. which Chrift revealed could be foprbpa*
gated, had it not been Divine j- WhiGh
three Particulars we will prove, and then
conclude he was certainly the Meffias,
1. All Nations did come to ferve him.
This is prov'd from Scriptme, where
he is promifed the uttermoft parts of the
Earth for his Poflefhon, Pfal. 2. 8. Alt
Icings fh all fall down before him* Pfal. 72.
if. All Nations fh$ll flow in unto Mm^
Ifa. 2. 2.
2. His Doctrine was receiv'd in aU Parts
of the World*
». 9°> Though he was fent only to the loft
Sheep of the Houfe of Ifrael, though
few of the Believing Ifraelites remain-d
immediately after his Death;, yet whe*-
{Mat*

And in Jefks Chrift < 39
(Mat. 28. 19.) he bid. the Apoftles
teach) pall Nations, three Thoufand Souls
were prefently converted, Acts 2. 41. Af
ter that* Multitudes were added to the
Lord* Acts 5, 14. Still the Word prevail'd,
Myriads, (itiam pLv^idhc) of the Jews be-
Itev'dj Acts xi. 20. After th&t, Pontus, Ga-
Iktiai, Gappadotiai &c. (as appears by. the
Epiftles of Peter, and John) /were Gon-p^.99;
verted ; artd fihce that in every Nation,
at the Name of Jefus fome Knees have
bowed. 3 . It is impoffible the "Doctrine 'which Chrift
reveal'd, could have been fo propagated,
had it not been ^Divine.
Firft, TIfe Nature of the Doctrine (Thews p« $A
it could not be thus Propagated without
the Hand of God ; for it condemn'd all
other Religions* its Precepts were un
grateful to Flefh and Blood; it eneou-
rag'd us to obey. thofe Precepts feeming-
ly Unreafonable, with Promifes feeming-
W incredible, which were not of this
World, but of the next; which prefup-
pofes another Thing feemingly impoffi
ble, the Refurrection ; and Laftly, that
all Who embracecl this Doctrine fhould
fuffer Perfecution, 27*02.3,12. This was
enough to deter Men from embracing it,
yet they did, therefore/ the Hand of God
was in it. D 4 Secondly,

4© ARTICLE II.
Secondly i The Teachers of this Do
ctrine prove the Propofition ; the firft Re-
vealer and Promulger of it was bred
tip in a Carpenter's Houfe, was taught no-*
thing, was defpifed, bound, buffeted, fpit
on, &c. His Apoftles were of low Profef-
fion, illiterate, &c. If this Doctrine was
not divine, all the World furely would
not have received it.
<t<_.9%. Thirdly, The manner in whieh it was
deliver'd, proves it to be Divine.
For it was without any Oratory, Wit,
or enticing Words ; no Punifhments, or
Menaces, to compel Men to it, i. Cor.-L.
4. yet all Men received it ; therefore it
is Divine, and He who Reveal'd it is the
true Meffias.
The fumm of all that has been faid toprove
Chrift the True Meffias, is this'.
He, who was born in the Time when
the true Meffias was to come, whofe Fa
mily, Place, Manner of Education, agree
with all . the Prophets ; who taught,
wrought Miracles, fuffer 'd, and did all
that the Meffias was to do, muft certain
ly be the true Meffias. We have proVd
that Chrift did all this, therefore he is the
true Meffias.

V. What

And in Jefus Chrift. 41
V. What was the End of this Unction,
and how. was Chrift anointed to that End.
1. What was the End of this Unction.
All the Actions prefcribed under
the Law foretold him. Kings were a-
nointed, iSam. 15-. So alfo High Priefts,
Exo. 40. 15. and Prophets too; Chrift
alfo was anointed to be Prophet, Prieft
and King
For the Redemption that Chrift was to
bring, confifted in reftoring us from Sin
and Eternal Death, unto Righteoufnefs
arid Eternal Life. Now in refpect of theP/l
Gujilt, this could not be done without a *g'9h
propitiatory Sacrifice, therefore there was
need of a Prieft : Nor in refpect of the Do
minion, without declaring the Will of God,
and his Wrath againft Sinners^ for this a
Prophet was neceffary; neither cou'd we
be reftor'd fromDeath toEternal Life with
out abfoluteAuthority,for this we had need
of a King. The Meffias then was certain- P. p+.
ly anointed that he might be Prophet,
Prieft, and King; and he that believes
Jefus our Redeemer to be Chrift, muft
believe, by his Unction, that he was fent
to perform thefe three Offices, and that
he did and ftill does perform them.
2. The manner of this Unction.
It was not with material Oyl, fuch as
thofe under theLaw ufed in theirUnctions, which

42 ARTICLE II.
which was but a Typ£ of the Oyl thtft
Chrift was to be anointed with ; he. was
anointed with the Holy Ghoft, and with
power, (as St. Peter teaches us.)
fag.97. Prove wi then*, to Jkflsfie fdme Mete
Doubts, Jefms was amoiffiied with this
Spiritual Oyl.
Whether at his Conception, becaufe
the Angel faid, The'Hoty Ghoft fhalt come
?. §8. upon thee, Luke 1.-35:. Pi- at hisBaptifm,
when the Spirit like a Gove" lighted upPh
him, 'tis no matter Which, for they bbtn
confift very well together. *£>avid, tftfe
undoubted Type of Chrift, was anbiflted
twice* firft at Bethlehem amongft his bre
thren, 1 Sam. 16. 13. at which time" he,
receiv'd the Spirit of God, and a Rigtt
to the Throne ; but when Saul waS dead,
and. he to enter upon the Government,
he was again anointed. So Jefus, D>avidfs
Son, at his Conception was Sahflined
and anointed with the Holy Ghoft, by
which he received a fcight to, and was
prepar'd to perform the Offices Pf a Re
deemer ; but when he was actually to fit
ter upon the Performance of thefe Offices,
/the fame Spirit that had fandtifled h*j|h at
his Conception, defcendedt oh hifif vifi-
bly at his Inauguration ; and this was pro
per at his Baptlfm, for it *?as a Cnftdm a-
mong thofe Nations to wafh bfefore they
anointed. Prove

And in Jefus Chrift. 43
3VflW we then (leaft am, ftoorid deny this
_Defcent of the Holy Spirit to be a pro
pel dnd jufficiefit Unction) that this Acti
on of the Spirit anfwereth all things
contain' d in the Legal and Typical Un
ction., Firft, In refpect of the Action, theyf ay,
the ufe of Oyl was commanded to fhew
that the Man anointed was chofen by God j
and defign'd to that Office, and 'twas ne-p^.99
ceflary a Prophet fhou'd do it who knew
the Will of God ; and fuondly, that it
might fit the Perfon anointed to receive
the Divine Influx.
For the firft, What can better prove
tfeat God defign'd Jefus to his Offices, than
the Defcent of the Holy Ghoft, and in
ftead of a Prophet, a Voice from Heaven*
faying, This is my beloved Son, &c. Mat .
3. 17? For the fecond, this Spiritual Un*
gion was fo far from not fitting him to
receive the Divine Influx, that it was
that very Influx, nay the Divinity it felf.
Secondly, In refpect of the Matter, they
fay, Oylagiad not any other Liquoi, was
to be ufecWii Unctions, for 'tis mitt ho
nourable, the Olive being thought) fit-
teftfor Soveraignty, becaufe of its Fatriefs,
wherewith they honour God, Judg. 9. 9.
Therefore dignified Perfons were anoint
ed with Oyli to fhew their Election to
Honour.

44 ARTICLE II.
Honour. And can there be a greater Ho-
Pa.ioo.nour, than to be proclaim'd (by a Voice
fromHeav'n) the Son of God, as^Jefus
Was?
p.ioi. 'Tis neceffary to believe this Part of
the fecond Article, becaufe,
Firft, 'Tis impoffible he fhould be our
Jefus, unlefs he was the Chrift; for he
could not reveal Salvation unlefs he were
a Prophet,, nor procure it, unlefs a Prieft,
nor actually confer it on us, unlefs a King;
and he cpuld not be thefe three except
p. id. he was the Chrift. St. John faith, Whofo-
* ever Believeth in Chrift is born of God.
Secondly, It will make us live as becom-
eth Ghriftians, in Love, and Charity, and „
Peace, &c . And if we don't live thus, we
plainly fhew that we don't believe that
Chrift is come ; for the Prophet tells us,
at his coming, Peace and Tranquility fhall
flourifh every where, Swords fhall be beat
into Plough^Shares, &c.
Thirdly, It will inftruct us what it is
to be Chriftians, and how far we are ob-
lig'd. by owning that Namejjrfor it is a
Namewery honourable, and urerul.
Thus much then is couched under thefe
Words, I Believe in Jefus Chrift.
I Believe there was a Man promifed by
God, and foretold by the Prophets, to be
the Meffias, the Redeemer of Ifrael. I
Believe

His only Son. 4j
Believe according to the Prophets, that he
is already come, and thut that Man, born
(in the Days of Herod) of the .- Virgin
Mary, is the true Meffias; and that the
Meffias was anointed to three Offices be
longing to him, as Mediator between God
and Man (viz.) that he was a Prophet, to
reveal Salvation, that he was a Prieft, to
procure it by a Sacrifice of himfelf, and
a King, actually to confer it on Believers ;
and laftly that he was not anointed with
Material Oyl but by the Spirit. Thus I Be
lieve in Jefus Chrift,
His only Son, our Lord. Pl°r-
FOR the Explication of thefe Words
let us fhew,
Firft, How Chrift is the Son of God.
Secondly, What is the Peculiarity of
his Generation. I. How Chrift is the Son of God.
Firft, He that, was born by the Holy
Ghoft of the Virgin Mary, is the Son of
God ; for the Holy Ghoft is God ; Chrift
was born, fSc. The Angel faid as Hiiuch,
Luke i.
Secondly, He was the Son of God by p.-io<s.
Commiffion, as he was fent by him into the
World 5 Chrift faid, Say ye of him whom
God hath fent into the world, thou blafphe-
rneft, becaufe I faid I am the Son of God?
Thirdly,

4<S ARTICLE II.
Thirdly, By this Refurrection ; he was
rais'd out of the Earth unto immortal Life,
Act. 13. 33. Thus he was as it were
Begotten anew, Luke %®. $6. Men are
call'd the Children of God thro' the Re
furrection. Chrift is particularly ftybd
the Son of God by the Refurrection,
Rom. 1. 4.
Fourthly, By his being Heir of all things
in his Father's Houfe* Heb. 1.3,4,5. He
is fet down at the right Hand of Majejiv^
&c. *
II. We will ffiew now, that Chrift is the
Son of God, in a particular Manner, (i.e.)
different from any which belphgs to the,
reft of the Sons of God ; thus he is the on
ly begotten Son of God.
For the Explication of which We will
confider thefe five Particulars.
p. 107. $irft> Tftat Ch"** bad an actual Being,
" before he was born of the Virgin Mary.
.Seeondly, Thafthis Being was notCrea*
ted, but Effentially Divine.
Thirdly, That this Divine Effence was,
communicated to him by the Father.
Fourthly, That this Communication is
a proper Generation, and confequently
he that Communicated it, a proper Father.
Fifthly, That the Divine Effence was
never Communicated fo to any other, and
therefore he is the only Begotten Son of
Go<J. Chrift

HU pn_v Son. 47
Chrift had an actual Being before he was
born of the Virgin Mary.
Chrift is faid, in many places of Scrip- p. n»;
ture, to defcend from Heaven, (viz.) Joh.
6,31, fi. %>uk.i. is. 1 Qor. 15-. 47. Now
we don't read any where in Scripture,
that, after his Conception,before hisEfeatb,
he afcended into Heaven, and then again
4efcended to 4o the Will of his Father.
Qo& cpuld as well tfU him that here on
Earth; certainly then he h^d an afifwf
B^ng before he wag Pprn $ t^Q Virgin

Chrift had not only a Being before he
W* horn pfth? Virgin Mary, but for a
\op,g time before, for he; -was before Joh%
the Baptift, as John himfelf confeffes,
Joh. 1. 1 5*. be that cometh after me, is pre
ferred before me, for he was before me.
(3'ewas alfo before <gbrab,am; this Chrift
himfelf aflerts, J oh. 8. f%. Before Abra
ham was, I am. Some Mens Explication
pf which Words is impertinent, and not
becoming the Author, (viz.) Before 4bra-
hqm fhall become perfectly what is figni-
fied by his Name, (/. e.) the Father of na,*'-
ny Nations, before the Gentiles Qm}\ come
in, I am- This could not make the Jews?, Ii:
fjone him, for any of them might have
faid it in this Se#fe- 'Tis plain therefore
ti^at he fpeaks h,erp pf his Prerexiftenceiri
jfeayen. Chrift

48 ARTICLE II.
t». m. Chrift Exifted before the firft World,
he was before the Flood, and at the Cre
ation of the W orld . He preach'd to. the
old World, as St. Peter fays, Chap. 3. 18,
19, 20. therefore he was before it. He did
notPerfqnaly appear on Earth to Preach,
but by the Prophet Noah.
Chrift alfo made the World, as appears
from Heb. 1.2. Heb. 11. 3. where he is
faid to have made the World, arid we'
through Faith to Believe it; and again
Heb. 1 9, 10, 11, 12. Thou haft laid the
Foundations of the Earth, &c. which are
the Words of the Pfalmift, but the Apo
ftle; acknowledges they are fpoken of
the Son of God: Therefore He is the
p Creator of the World. Again, Col. 1. 15-,
16, 17. For by him were all things creat
ed that are in Heaven and Earth, &c.
This is fpoken of Chrift, as appears from the
following Words; who was the Image of
God, the firft-born of every creature.
Now Creation is but two-fold, Actual and
Metaphorical; the latter is Reformation^
(i. e.) bringing a Man to a new State of
Life. 'Tis plain this Text does not mean
this Creation, therefore Actual Creation
p. 114. is here meant; we may conclude then that
Chrift was the Creator of all things, Vifi-
ble and Invifible, of Angels, Thrones,
Principalities, &c. and efpecially of Man ;
for the ancient Writers of the Church af-
fer«i

tiis only Son. 49
;feft, that thefe Words, Let us makiMan
in our own Image, were fpoken by the
Father to Chrift. But more fully does.
thik appear from John 1. 1, 2, 3. In thebe-
gwtiing was the Word, and the Word was
wisthi Godi and the Word wax* God; the
fame was in the beginning with God. All
things were made by him, and without him
was not any thing made that was made'.
Seep. 117. 118.119. Now *ff this being
confider'd, (viz.) that Chrift was in Hea
ven, and defcended from thence, before
that which was born of the Virgin Mary)
afcended thither; that he was before Johd
the Baptift,. and before Abrdham, that he
was before, and at the End of the old
World ; we may conclude that he had a
Being, before he was born of the Virgin
Mary:
This Being wds n0 Created* but eflential-
n ly Pivines by which Chrift is truly, redl-
. ly, 'and properly- God . • ; ;- j .
Firft, He that made all Things isGod,*-'^
Heb.' 3. ,4.' Chrift made allThings, there-'
fore Chrift is God ; In the beginning was,
t§e Word* arid the Word was with God,
and the' Word was God; Joh?i. 1. :*
^Secondly, He fubfifted in the Form of
Godj he thought it no Robbery to be equdl
with God; Now if he was not the Divine
Effence, which only is Infinite* he rauft^iu':-
•:' "•:» * E be

So A R T I G L E II.
be fome other Effence, which is Finite;
but between thefe twp there could he rio
Equality, therefore he could not think fo,
unlefs he was truly and effentially Godlr! t
Thirdly, He Jfanptied himfelf, and tooj^
upon hirn* the Form of a Servant, made
in the likenefs of Man ; from which arife
three Propofitions, which proye our Af-
fertiori. Firft, That Chrift was in -the Form of
a Servant, asi foon as he was Man.
Secondly, ^hat he was in the Form of
God, before he was in the Form of a
Servant. Thirdly, That he did as: really fupfift in
the Form of God, as in the Form of a
Servant. :
i . Chrift was in the Form of a Servdnfaas
foon as be was Man.
?. m; It is vain to think, as fome do, that
Chrift then begun to be a Servant^ wfeien
he begun to fuffer, /'. e. to be bounds buf-
feteo;, Mc. hpcaufje ajf w;ere not ^la^es
that,, fjuffer'ql the ia^ke,; he w, as. thrn a Ser
vant wihenlje was madexFlefff, fvi^jpAto
all the Infirmities* MJiferies,, §&. of jljnnian:
Nature ; he was bqr^and, bred- ih^ a.rn^ns
and low, Conclition', he was a? ar&PPfc of
a dry ^Ground, k^^Mormm^omfmtf^
&c. I fa. 53, 2,j 3. %. Chrift

His only Son. 51
2. Chrift was in the Form of God, before he
was in the Form of a Servant.
Firft, Being in the Form of God, he
thought it no robbery, &c. How could 'he
think of being in the Form of God, unlefs
he Wasfo before this Thought ? This iheWs
he wasin the Form of God before, tic.
Secondly, Chrift emptied himfelf, made P> , z ?:
liimfelf lefs, and became a Servant ; but he
could not enifpty himfelf, without fomepre-
cedent Fullnefs or Greatnefs, which in
Chrift was the Form of God ; of this he
emptiedh\mi)e\f,and became a Servant ; this
proves our Propofition.
3. Chrift did as really fiibfift in the Form of
God, as he did in the Form of a Servant.
Firft, He was fo in the Form of God,
as thereby to" be equal with God ; now
he could not be equal with the infinite
divine Effence, unlefs he was that Ef
fence. See before.
Secondly, He was in the Form of God,
and in the likenefs of Man ; where the
Form 0/GW certainly fignifies the Divine
Effence, and the Likenefs of Man Human
Nature. >
Thirdly, He is ftyl'd Alpha and Omer
ga> the Firft and the Laft; this Chrift
fays himfelf with a great Voice, I am Al-r.iz^:
pha and Omega, &e. Rev. 1. 11. He com-
E 2 forts

52, ARTICLE II.
forts St. John with this Title of his ; lam the
Firft and the Laft, &c. Rev. 1. 17, 18. And
in many other Places he is call'd the Alpha
and Omega: This is the Title of the Father
alfo, but it is every where plain when it is
fpoken of Him, and when of Chrifb; feeing
then Chrift takes upon himfelf the Titles
of the Father, we may reafonably con
clude he had his Divine Effence alfo, and
confequently did exift before he wasborh
of the Virgin Mary, and that he was tru
ly and effentially God'. '
Fourthly, Ifaiah fa w the Glory of Chrift,
I fa. 6. 1, 3. and 'tis teftified by St. John,
12. 41. for of him the Apoftle treats;* as
is plain, through the whole Chapter.
, Fifthly, Chrift, when he was Man, in
Scripture is frequently call'd God, by
which Name he muft be underftood to be
the One, only, and Eternal God: Certain
ly then he did exift before he was made
Man, and his Being was 'Divine and E-
ternal, for all Novity is repugnarit to the
Deity; nor can any be the one God, who
was not fo from Eternity.
p. u6. He is fo call'd God in Scripture, that
it cannot be meant of any other than the
Almighty and Eternal God; which we
prove thus .•
We. read in Scripture of Gods many,,
and Lords many, 1 Cor. 8. $,6. but at the
fame time the Apoftle tells us ; to us there
• is but one God the Father* and one Lord
Jefus

His only Son. S3
Jefus Chrift; fo that Chrift is oppos'd to
thefe many Gods, and many Lords; in
him dwells all the fullnefs of the Godhead,
Col. 2. 9. Chrift fays himfelf, 7 am the
Light of the World, Sec. Joh. 8. 12. we
muft not then reckon Chrift among thefe
many Sods, for they knew not, neither
would they underftand, Pfal. 82. 5- . «"¦
Chrift had not this Effence of himfelf, but
by Communicat ioit from the Father,
For there can be but one Effence pro- p- 134-
perly Divine, there can be but one Pet-
ion originally of himfelf fubfifting in that
Divine Effence; becaufe if there were
more, we muft own a Plurality of Gods ;
now we have prov'd that God the Fa
ther doth originally of himfelf fubfift in
that Divine Effence; it is plain then, that
Chrift (whom we have prov'd property
the Eternal God) could not fubfift origi
nally of himfelf in the Divine Eflertce;
certainly then* the Godhead was commu
nicated to him by the Father, who is E-
ternally and Originally God ; As the Fa
ther hath Life in himfelf , fo hath he giv
en to the Son, to have Life in himfelf, John
5. 6. The Nicene Council in their Creed,
agree to this Communication ; God of God,
Light of Light, &c. The whole Godhead
was communicated to Chrift, for the Di
vine Nature is Immaterial and Indivifible,
E 3 fo

54 ARTICLE H.
fo that he could not have part of it. 7
and the Father, are One, fays Chrift, which
ihows an exa^ Identity, thus the PropE-
tion is prov'o>
This Communication, is a proper Generate
on, and confequently he. that QomipunJicfc
ted, a proper Father, ,.
?. 1J(j, That God had a Son is plain from A-
gur\ Queftion in the Proverbs of Solomon,
, Who hath eftablifhedthe Ends of the Earth ?
What is his Name? What is his Son's
Name? Thou art my Son, this Day have
I begotten thee, fays David; and the A-
poftle proves, that, he means Chrift ; for
to which of the Angels faidhe at any time,
thou art my Son, &c. Heb. i. j. Now fince
God has a Son by Communication, prove
we, that ifc is by a proper Generation.
p. 137. Generation is the Production of ano
ther in the fame Nature, as we fee in Fa
ther and Son among Men;. God Commu
nicated his Effence to Chrift, fo that he
became the Image of Godi the Bright-
nefs of his Glory, the exfrefs Image of the.
Father ; wernay conclude then* ttakCam^
munication is a proper. Generation.
The Divine Effence was never Communi
cated fo to any other, and thus Chrift be
comes the Only-begotten} Son,, of God.
P.«s8. Only- begotten* in its full and proper Senfcf

¦tli& oh&y SoM A jf
Sirfl^f^hiM* a>S6n fo begotten of the
MheT^as'tfo ofe is, wW or tin be;
&iiA%fflt Hefe&cal Interpretation is vain,
(vl&^th&V oriljytmfs to the* Father,1/, e.
mgo&eyi of the Fsfthfe^fc^: this is cPn"^
trar¥s H> '^he' Script fife* Itfmgifegg?* They
h^atefe a$ Mi a? the forWr, (w#A
ffoa t \miy±beg6i&n t^kMm^ Beloved
Soft; Becaiffe 7#Mris call'd the only Son p. .3?.
Pf* ^^f^cwhe^iive kn&w he had a-
fiotM<^<|*lPPealfd for this Reafbri'

he -wa^fehP

von of ihk free Wdthdn',
£bt> PfoWfg mi&e tb Abraham';
Swift fhall hdv^ dfWrf in IMc fhall thy
SMdW'mfeityfc^' 9"; V '•¦¦-
fiu¥*owfb'tTie F^Ppbfitibh? ;- i *>-*#¦
_Jj nuv? s^g,^' s.afil s; ¦ .s.v-^d Su?: .i>ib
5T&f i©ff mMfMMWds} MeWTiJP §mm$£
;n. <¦*»&*-. mmd^dnyMhtfiSnti:
-^MWfllere'wV meet wit'h'ifwP"1*
©i^^l^l^vwgiiwiJjii-Anf^ei'V and trMri
dSfigRide otir* PrUhblltiPftJ to fee true. *'.^
- <%'?§!: Others'1 ate faid mb&Z&egoWm
of GPdtjJ now' g^the^ wer^ begbtteh By
not his* miy Son ^IfYriotf bf GbftMuhica-
tion, then1 was' thi§ •GoMmiSttica?tio! n rieed-
lefs, to make Chrift the Son of God.
. Anfw, 'Tis true^' others are call'd the
Sons of God, fifeKx. 11. but they were
fir# bofri of Earthly Parents, and then
 ~tdllftle$}tifn by Godi1 i. e. Re-
E 4 generated

*$ ARTICLE H.
generated tp,a new Lifp*> they beca^^liis
Sons by Adoption'. rChri^is< not thu^bjaf
fo; truly the SonbfvGod, jrhatite3|lclu4^&
Adoption ; In his Humanity h& refus'd.thp
Name Of an Adopted Son: Thus then, n^p
withftanding this Objection, we(mayjjffr
lieve Chrift the on/y-begetten Son^fC^fi
^, Objl 2 . jiThe Divine Effence may ibe,
indeedisCpnimunicateitp/np^^a(^.)the Perfon of the H^fWAv^&K t|e
muft either bp the Son $£gjpjp(L^ffn&^efi
thrift -is not his only begotten Sqn# pr if
lie, is v not, this Communication, ©.arinot
make Chrift the Son^pf, (^pd.v ^\ '.(h->_o
'.141." Anfw'. The Holy Gho^receuv^^thS
fame Effenpe>from<tbp Father as(-,^(|,"&)n
did, and became the fame God with the
Father; hiifhe^id no»3^elve>,4i«lShTi«
did, Chriffb^ an Ete^aPGMeration, the
Holy Ghpftby Proeeffion o^ly.,f^^.f-
ference, ^nafees Chr^^he only jjfgot,fcen
Son of God* the ;HoJ#tGhoff dkj#e#er;
call'd injkripture (as thrift is> U|ev,d>/,
but the Gift, of God^n^* was gi?pau£'d.
from Adarn^ yetfhe;\ya*nqt his Daughter,)
but Seth W®: properlyt his Son ; < ^ begot-;
ten hyfi|imj injfthe gimihtude of hjs Na
ture. 1
All that has been /did tp prove Cforift "the
Only-begotten Son of God, is this • : '*"'-'
J^Je £xi$ed before he was born of the
Virgin,

? Mt only Som - 5*7
-Y4fgin s Mary \ t^e; Being, which he then
haft was not Created, he did not Exift in
the Divine Effence of himfelf, / but by
Communication from the Father, which
was a proper Generation. This Effence
w/asjfl[eyerfo1Sommunicated to any other,
therefore He is the only-begotten Son of
GcxL,^ The Neceffity of this Belief.
Firft, It wiUXconfirm; our .Faith cOn-p.r+z*
cej-njpg the ^edernptionjiiOf Mankind,
wh^g(wecpnff4erG;the Son of God dy'd
for usj and is our Mediator.
Secondly, It^rH'make us give to Chrift
theJIfonour and;^iory due unto him; we
rtiuft worffiiptthe Son, j a&; we do the Fa^
iheia /all Judgment is committed to him,
$& $$^ 5\;.22,^. :. -v .
'Thirdly, £y-this Belief we fhall plain- p. 14?.
lyVfeethe Love' of God, who fent his Son
to p^ipfor us. ^ ;
_%tis much if much' d under, I Believe in
!;J Chrift the only Son of God .-
I Believe that Jefus Chrift, the Meffias, p. 144.
and Saviour of Mankind, is truly and pro
perly the Son of God, that the whole Di
vine Effence was communicated to him
by the Father, God of God, Light, &c.
and he is the Son of God, as none ever is,

*8 ARTICLE II.
is, was, or can be; tiffls IbelkverM'$e<-
Jus Chrift his only SoriX::'\y
Our Lofd.
TO Expiate this Part of the Aftiele',
let us confider, •¦ " oi'
Firft, What is the proper Signification
of the word Lor4 in the Scripture Phrafe..
?. 14/. Secondly, T*He full Signification as it
belongs to Chrift. " ~- < ¦' '¦¦ T
Thirdly, The Object of Chrift's JDdmi-
Mon>; whofe Lbrd he island how Quft.
/'•„., . ' "ifi vso .': e?.u r,.
I . What is theSignificafyipifr ofLord^c.
p-i4«- '- Chrift is not 'here caHPd>Lord* asMeri
and, but he hath? the DerrJinlon over? all*
he is Lord of other LoMsi. the Angela
Call'd him Lord, fee where fhe Lordlayi
Mat 28.-6". And it appears' from Scrip
ture, -according to the Tranflation,- thall
Lord in the high and full SignlfidMoh^ is
the fame Name with Jehpv^h^ and the P-
p. tfi. ther Names of the High God; arid> thefe
are attributed to Chrift, as furpaffing all
other Lords.
II. How and in what Refpec%Chrift is Lord. >
Firft', ThisDbminion belongs to Chritf
as' he is God; arid Creatbrof all Things^
Secondly, It Was given him whetf 'He5
was Man, this his Unction proves ; St. Pe ter

Our Lord. sf
ter, tell us* he mas made* both Lord and
Chrift, Acts 2. $6. What the Pfelmift %«
of Man, the Apoftle applies to Chrift;,
he hath put all things infubjeotion tinder p- **"*•'
his feet. Now this1 Dominion- thus given,
does not belong to him as God, butasftta-
San of Mam Patft of hi«k Power is. execu
ting Judgment, Joh. s- 27. forgiving and
punifhing Sins,, Mat- 9 ^6- aitering the
Law Was another vart^'Mat. it. 6, 8. This
Dominion was not given him at once, but
part when- he liv'd on Earth, part after
his Death and* Refurrection; for this End
Chrift died, dnd'rofe and revived, that he
might become Lord < both of the^Be-ad^ and
oflhe^ Living*, , Roma 4. 9. >
III. Whofe Lord he is, and how Ours-
(ShriftiS'Lord of all j therefore our Lord; P. , ^.
ail Things were* frabjected to him, except
ing Him who fubjecled all Things, 1 Cor.
if. 27. But he is particularly out LordV-
be made us, keeps, and feeds u$; foall*
Things elfe may fay; but we are his by
right of Conqueft, and Purehafe ; we
were Slaves tojiin, he deliver'd us, and
overcame thclyevil, Heb 2/14; tiius he
is our>Lord by Conqueft-, withftie price
of his Blood he bought us> thus is he our
Lord by Purchafe, H^

6© ARTICLE I/.
He provides for us ; all we have here,
and fhall have hereafter, is from him; he
is the Prince of Life, Afts 3. *5"-
We bind our felves to his Service in
our Baptifm, henceforth we will not ferve
Sin, but yield our felves unto God, &c.
Rom. 6. 6, 13, 19. therefore Chrift is our
Lord. .. aV-
The Neceffity of ' BelievingChrift'seDo-
minion.
Firft, It will fhew ns.pur Condition,
that neither pur Perfons nor our Actions
are our own," all belong to Chrift, he hath
bought us with a Price, 1 Cor.6. 19. //w
//'t?*? , we live to the Lord, if we die, we
die to the Lord, Rom. 14. 7, 8.
Secondly, It will enforce and invite us
to Obedience; enforce us, when we confi
der he is. Lord of all Things, and can
p. xjs- do what he will. Invite us, when we con
fider he was made Man to reveal the Will
of God for pur fakes, that he is our Me
diator at, the Right Hand of God, &c.
the Angels ferve him, why fhould not we
alfo? Thirdly, 5This will regffrate all Power
and Dominion here on Earth; it will
teach Rulers, that their Subjects are not
their own, but belong to an higher Power,
p. if<s. Col. 4. 1. and Subjects, that they obey
their Earthly Matters, for in them they
obey

Our Lord. ^i
obey their Heavenly Mafter, &c. Col. 3.
22,23. ,f
Fourthly, It will comfort and encou
rage us; He is Lord of All, and can di-
fpofe of any thing* for the Benefit of 'his
Servants.
Thus much is contained under I Believe
in Chrift our Lord.
I do Believe that Jefus Chrift the Son
of God, is the true Jehovah, who hath
that Being which is originally and effenti
ally of it felf, on which alf things de
pend, and therefore he has the Domini
on over all as God ; and as Man he hath
Power given him in Heaven and Earth,
for our Redemption, and Deftruction of
our Enemies, which at the end of all
t Things muft be refign'd ; he hath alfo $-
*ternal Power, as belonging to the King
dom which fhall have no End; he is
our Lord by Creation, and Prefervation,
in a peculiar Manner having redeem'd
us ; we alfo in our Baptifm oblig'd pur
felves to ferve him. Thus I Believe in
Jefus Chrift cur Lord.

Article

6-l ARTICLE III.
Article III.
Which wm^pftcei'ved.
p.i/S. /TpHIS imports thus much: Jefus
.%_ Ghrifti the only-begotten Sop of
God Before all Worlds, was now in the
fullnefs of Time conceived by the Holy
Ghoft. Chrift was certainty both God ahd
Man, he had not Ptfly the Bbdy, but
t:\S9. the Soul of Man, &C Into thy hands I
commend Wy Spirit ; tyy Soul is forrow-
ful eveH to death ; many other Texts
prove it.
, He that is God cannot ceafe to be fo;
we muft fuppofe then, the Divine and
Humane Nature were join?d together in
one Chrift; but not, as forrfe think, &y
t.i6o. Trattfubftantiation pf the Human into'
the fttvhe Nature ; this the Fathers all
oppoS'd ; not by Commixtion, or Confu-
fion of them both; this is fo far from
making him both God and Man, that it
makes him neither; but a. Peribn of a
Nature different from them both, as all
mixt Bodies are diftinct from, the Ele
ments that compofe them. When we fay
'• i* »•. the Divine and Human Nature were join'd,
we muft not fuppofe the Father, be
caufe he is the Divine Nature, was in
carnate ;

Which was conceived, &c. 63
carnate; this Union was only in the Per
fon of the Son, He only took our Nature p. if*.
upon him,: and He only was crucify'd ;
this the Creed it felf fufficiently proves
again%the Patripaffians; for we do riot
fay, I believe in God the Father Almighty*
Witch was conceived, but, in his only Son
OW Lord, which was conceived by thePtl^h
Holy Ghoft. And thus we muft • believe
in Chrift, which was conceiv'd, f3c.

By the Holy Ghoft.

I

N this Part of the Article, let us con-p.i^.
fider, what is excluded', and what is

Fhcfk All Mankind in general are ex-
cl&diecfe; and Jofeph the reputed Father
of Chrift had nothing to do in this mira
culous Conception of Chrift in the
Womb of the Virgin, as appears from
her Wotfds after the Salutation, How ftyall
this he, feeing 1 know noi a. Man?
What Included.
Mary was certainly the Mother ofp.i^.
Chrift, and what may be allow'd to o-
ther Mothers in the Conception of Men,
may be allow'd to the Virgin in that of
Chrift ; we will diftinguiffi the Operati
on of the Spirit from that of the Virgin,
in another Place 5 Chrift was made of
the

64 .ARTICLE III. *
the Subftance of his 'Mother/ but not of
. the Subftance of the Holy Spirit* <whofe
T.166. Effence cannot at^all be made: The Holy
Ghoft conceiv'd Chrift, yet he is- not his
Father, for he did not beget him by com
munication of his Effence.
'Tis neceffary to 'believe that: Chrift
was conceiv'd by the Holy Ghoftj, for it
fhews he was pure,; arid without Sin;
(rod declares thatSin is difpleafihg, and
Chrift is pleafing to him. He was like
p.167. unto us, Sin, only excepted. It was ne
ceffary the Human Nature of Chrift
fhould be thus fahctify'd, elfe it could
not be united with the pure Word.
Secondly, He was made Man, and fent
to redeem us ; now if he had our finful
Flefh* he himfelf had wanted a Re'-
deemer. The Refult of all is this.
p. 168. . Chrift was conceiv'd in the Womb o|
the Virgin Mary, not by carnal Copula
tion, not by the working; of any Man*
but by. an immediate, invifible Operati
on of the Holy Spirit; and thus we muft
believe in Jefus Chrift, which was con-'
ceiv'd by the Holy Ghoft.

Mirn

Born of the Virgin Mary. 6$
> ¦'
Born of the Virgm Mary.
the fame Name with Jo-v.169,
Mary is the fame Name
who with Mofes brought the
Ifraelites out of Bondage, and c was a
Type of the Virgin.
I. Chrift was tp be born of a Virgin.
This is prov'd from Scripture, the -Seed
of the Woman fhall break the Serpenfs
head. A Woman fhafl compafs a Man,
Jer. 31.22. Behold a Virgin fhall conceive,
&c. If 7. 14. We muft not believe the PjI72-
frivolOus Inter pretation the Jews give this
Prophecy, (viz.) that it is fulfill'! in He-
zekiah. This is impoffible, as appears
from Scripture Chronology.
II. Mary the Mother of Chrift was a
Virgin when Jhe bore Chrift.
The Angel was fent from God to a Vir
gin, Lu. 1. 27, She fays as much her felfV
I know not a Man. Behold a Virgin fhall
be with child, Mat. 1.23.
III. She continued a Virgin ever after.
The Church does and ought to believe Pl7,
this, being perfwaded of it from the great ' '"*
Privilege flie had, the Regard due to her
F Sto*

66 ARTICLE IEC
Son, anct the Holy Ghoft that came upon
her, and the .great Ejety of Jofeph.
74 0^.r^If&Akne^.hot Mary ' 'till fhe had
"' reborn, ,}^fX. i. nS'

brjweht forth,

{pes
SenfliMf. Weuil 34. Wi$a$Txs.3S.
2 Sam. 6. 2. He faw himiiot until the day of

Ihe

?ms-

e had Pop m the Grave. -^ „v "C
< O& 2. pi^ff^.ara^er^fe^ of
Maty; therefore jftenaa a second,.^
liar 4* ^tr ••¦*»"•* wf.—t 2 " iii j~ i.
9mnm. We mult not conclude where
", /mere are alfo twp. v L A
J fJWtiLU fafcf to5gp 'with his
Motte^and mHreriTMattriz. 46. Joh.
2. 12. //-'-•
A^- WMtthen* tkey are not palled
the »5W.r of hj<" Mother, ;vjkf#ph might*
havefiad Children before he hacl ^he,Yir^
gin' to' Wife, who being repute^ tfye.7^-
ther of Chrift^ thpy .rnigtit be faid tQ be>
his Brethren.* Tfitfs t^ ^re[ek ^ Church
taught. Now'let us Gonfidet in this. Nativity,
what to the Spirit;. Born, of the„ Virgin^
Mary. ' ''Bfm does not fignjhe the AT#fr„
w£j> bnlyi but every thing" belonging 'to
1 Human

Born of the Tirgtn tffary. &7
Krarliah Gerierfeon ; the Conception Jis p. i77:
attribptPd tp iftfe Spirit, riot as if hereon-'
tViv'd Chrift, bu(t the Virgin conceived
by his 'Operation. «--••!¦
The Virgin .Weh is, the M6theLpfp'V8.
m& by Cdriceptioh, Nutrition and Far,
turition. '2/j neceffary to Believe this ;
In refpect of the Virgin, that we may
always preferve a Regard for her as the
Mother of our Lord., Jill Nations fhall
call her bleffed; the Church teaches us to
honour fieri, arid worfhip her Son.
In refpect of Chrift: Thus we mall be
lure he WaS bom of a Wdmd'n ; therefore p; 179:
he was a Man ) without this we ctfrihol
believe p\ir RPdPrhplaori ; for there is but
one Mediator between God and Man; the
Man Chrift jifu's.
Again, believing he was born of Mdrf,
the Wffe of jofeph, we fhall know he
was Pf the Family Of David; all Prpmif
fes made of the Meffias Were appropria
ted to him'.
Thus much is contain' d under the Third
Article.
< t Believe there' was a Wtfmafi rialtrrMp.tSo:
Mkrji the Wife Of Jofeph, 6f the Hdufe
otDdym, who fey tie Operation of the
Spirit concelv'di 'a'fid b'rdugnt forth the
F 2 only-

68 A.Rl'lU LE IV.
pnly-begottei^ Son of God, and that fhe
before, and ever after was a pure Vir
gin; that Chrift was boi;n of a Woman,
without any original Corruption of Sin,
p,-l8l-to deliver us from Guilt, to be of the
Houfe of -David, and,to fit on his Throne
. for ever. Thus I Believe, &c.
Article IV-
Suffered.
I. The Meffias was to fuffer.
?i rti;np.H IS Chrift himfelf aflures us is
X true, in many places of the New
Teftament, Mar. 9. 12. Lu. 24. x6. Great
part pf St, Paul's Doctrine was, . That
thrift muft needs havefuffered, Acts 1 7. 3.
Prove we it from the Prophets; this is
plain, „ Ifa.rS< 3 A Man of Sorrows, and
p.isj. acquainted with Grief. This Chapter
proves our Proposition ; and notwith
standing the Jews vain Interpretation of
it, we muft Believe, and are affur'd, 'tis
fpoken of Chrift the Son of God.
II. The Meffias did fuffer.
P1S4. This needs not much proof, for all,
even his Enemies* confefs it ; we read in
Scripture, he was defpis'd, buffetted, fpit
upon, &c. and laftry crucify'd. III. The

Suffered. 69
III. The Meffias 's Sufferings were pre-de-
t ermine d, and foretold by the 'Prophets.
God is exprefly faid, Acts 4. 27, zS.-p.iSr.
to have determined thefe by his Counfel.
St. Paul fays this in his Apology to the
Jews, Acts 26. 22. Befides, they are fore
told by Types under the Law, as well as?.i85.
by pivine Prediction, as is plain through
out the Old Teftament.
IV. Jefus of Nazareth, the true Chrift, -
did undergo all thofe Sufferings, which
were foretold by the Prophets.
This is plain from the New Teftament,
where Chrift often fays it, (viz.) Lu. 22.
22. Lu. 24. 25". as alfo, Acts 3. 18. Now
we have cohfider'd Chrift's Sufferings in
refpect to his Office, let us confider them
in refpedt to his Perfon.
. Jefus Chrift, the only-begotten Son of
God, &c. fuffer'd under Pontius Pilate ;
How did he Suffer ? Not in his Divine :
Nature; this were to make the Father, p. 187-
and the Holy Spirit fuffer j which can-,,
not be, for their Nature is incapable of
any Infelicity; it was his Human Nature
that fuffer'd. As he alone was Man, fo
he alone fuffer'd as Man, 1 Pet. 4. 1.
Chrift fufferedfor us in the Flefk- The
like, 1 Pet. 3. 18.
F 3 What

70 ARTICLE IV.
What did he fuffer as the Son of Man?-
?.i88, ^s ne yyas ]\lan, he, \\zd bpth Body*
and Soul. Shew we then, what her fuffer'd
in Body, what in Soul/
What, in Body*
He fuffer'd the Infirmities of our, frail,
Nature'. r" What in, Soul,
t. ipo.. Sorrow, Sadnefs , and Anguifh ; he, w.as^
acquainted with grief', my$qulis forxowful
p.ipi. even unto death. Indeed^his inward Suf
ferings, thofe particularly in the Gjjrdp,
were far greater than, any (Man eyei.'un-.,
derwent. .*,
This Belief is neceffary, becaufe j
It will aflure us that Chrift was Man,
It behoved ChriltA'to fuffer, that^he
might obtain Happinefs fot himfelf' ano\
uS^the Members off. hisBpdy? and thai;!
hfe might aflufe' us of his; Love, tp u^V
?.ipi. and laftly, that he might mow us, whi£A
we were, arid teach1 its howr to fuffer^
with Patience and'. Humility! ' l ^
' ,.. .y ¦ • .-A rt.'. , <:' V
Upder .Pontius JE$&t$»
WE are told for the Confirmation pf ,
our Faith, the Time whenChf iff"
fuffer'd,

-^^PontiurPtiafe. ffi
fuffer'd^ ft e\ when" PdtiiiW dilate wis'
Goverhbr»df W^iw*HofeFPeifohva1id<DF-:
fice w*ere? aS'folloWs! >"K ¦ -•
He had two Nam'gsi a! iM$'Ttrlip,p. r9r.
and. by Tiberius made Governor of Ju-
daa, his Office was the "Procuratorlhip of
that Place; the Jew's were made Tribu
tary to Rome,' arid' belcauTe1 of trielr Re
bellious Naturei the 'Prbcuratbrs hadPdV-
er of Life ahd* Death' :; at firftc they^cfery
tbPlK dare'" of1 the7' Emperor's Revenues';
Pilate's <Natu*rer was Rough arid Uri'tractal p. i9s.
ble* Covetous and Gruel/ He Mti$0tm
BloUof thePHfelym" wm'th'Ar Sacri
fices* Luke 13 it. He"waSr,defiildus of the
People's Loves for to content tBfm^'i HeW-
liver'd BarabbaSj and. defiroy^d Jefus,
It was; neceffary to fh aw under whom p. j97.
Chrift fuffePd,' that we .might know, the
Time when, and to mention Pilate as a
T^eftffrrionyof fChrift^s Innocence, whbfaid, p. ,9s
Ijm'HnVfhMPi&the Mari:\
itfas Vrmi0d!
1. 1 The Meffias 'was to be Crucified.
'TpHI S appears ¦from the Types unde^r" p^ipp!'
:|H- the Law,> tichisIfdtit^theWafc-hdl*-*00-
iJamb'Jind the -Setpent- ii' the'' Wilderndf}'.
The Prophets foretold it^They fhall look
upon him whom they have pierced, Zach.
v F 4 12.

re ARTICLE IV.
12. ip. JDayid fays, they pierced my Hands
f. «i. and my Feet. This reprefents the Death of
the Crofs, the Criminals Hands and Feet
were wont to be fix'd to it.
II. Jefus Chrift, whomweWorfhip, was
Crucified.
Tjn.%: Judas betray'dhim to that Death, Mat.
26. 2. the Jews cry'd, Crucifie him, &c.
Luke 23.24. and Pilate confented. He
underwent Flagellation or Scourging,
bearing the Crofs, and endur'd all Pains
before the Crucifixion ; he was Nail'd to
the Crofs ; for Thomas believ'd when he
faw the print of the Nails. . This is plain
throughout the New Teftament.
|II, What is the Nature of Crucifixion, what
the particular Sufferings which he en
dur'd on ihe Crofs ?
tt. 1 44; This we fee in every Crucifix ; an erect
ed piece of Wood, with a Beam acrofs,
it towards the Top, &c.
V. nf. This Death was the moft Dolorous and
Ignominious the Romans ever put Men
to : The firft appears from the Transfixi
on or piercing through of the Hands and
f- Ir6- Feet, the moft nervous Parts of a Man's
Body; the latter from their not inflicting
it upon any but Slaves, and fuch as they
^Putc* difgrace, m

Was Crucified. 73
The Neceffity of Believing Chrift Crucified.
It will aflure us, that he has taken up-*-**^
on himfelf, and confequently from us, the
Curfe of the Law ; being made a Cur Je for
as, he has redeem'd us from the Curfe of
the Law, Gal. 3. 13.
It will put us iri mind of the bitter Cup p. 408.
Chrift drank for our fakes ; it will teach
us to be Humble and Patient, &o. He
took upon him the Form of a Servant; he
humbled himfelf, and became obedient to
Death, even the Death of the Crofs.
The Vifibility of his Death will aflure p. 40,.
us, that he did die.
Thus much is contain 'd under this part of
the Article.
I Believe Chrift Jefus, that he might
take off the Curfe which was due to us,
took upon him the Form of a Servant,
fubmitted to the falfe Accufation of the
Jews, &c. and laftly did die upon the
Crofs after the Roman Cuftom.
Dead.
: I. The Meffias was to die.
TPYpes ffiew it ; the Pafchal Lamb was p,
*• to be flain, and alfo all other Sacri^
#oes. The Prophets affirm it, He was cut

no.

74 ARTICLE IV.
cut. off out of the Land of the Livingi Ifa.
Si: 7," 8\
Ill Chrift Jefus, whom* we; Relieve to' hje
the true Meffias, did Me*.

P.^u-

That he was dead-,- all his* Ener
mies faw, and believ'd ; if not* inanimate
Tthingsj would confirm- it. Why did the
Sunput on Mourning-; why>did< the Graves
often*, but for a Funeral'? The Frame of
Nfltmjfr was,- fhaken, becanfe* the- God of
Natpr&4ied.< The.: Sacrament teftifies it<;
as. often t as-, we ea$> and drinfa that? we
ftmmffo'rth the^BordAs death' till ' he < come, .
i Cor. 11.26. Thus then Cbrlft?realtyr arwl
truly died, his Body was depriv'd of his
Sputy and^all^ital Influent© fromtheHfee ;
this is not a Co^ectiB?e^ but a Certainty,
Wrhich we gftther. from-- Chrift's Words,
p. *ii- Father, ,intQ4by Hands I commendmy Spi
rit; havmgr/faid , this, he gave up- the?
Ghoft: Triis further -appears froiMhe-Vi-
olenceand Pains fuffer'd byrhim^on the
Crofs, which were fo great, that* it was*
impoffible for Body and Soul not to' be
difunited, without a Supernatural Power,
if we confider him" as Man; and as Man
*he fuffer'd with aff. our Infirmities; the
refult of all is* Chrift 'did die as all Men

III! Tkm

2^ir 75
Ilk There-was aWnjon oftfe Divine agd
Human Nature in Ghriftrs_ ^eribn,; -%fhew
we then what Union was diffolv'd, what
continued. The Human Nature was diffolv'd upon p. 214.
tjie Crqf§, but, the, t^nion,, of t^ Natures
remain'd itili?!as.to the, Pfarts; npr-Wjas
the Soul or Body fepajatep from the l|i-
vinity,r>ut -ftill fubfifted' as they, dici.be-
fore, by the Suhfiftencpof the fecond Per r
fonofi the Trinity : ue. lie was more thag
Man, but he died only as Man; hisSpul
and>Bocly were feparated »,but there was
ndDifunionof them from pisDeity^ they
were feparated from one another, bur.
notfsom him that took vthern both toger
tjier. . The Neceffity of this part , of the^Ar- P. 2Ij..
ticie-is! evident, for his Death was the
moft eflential Part of his Mediatorlhip,
and- cpncern'd eyery^ QfJicecof -the ,'Mcr
dktor, as he' was Prophet, Prieft, and
King. . Tfis neceffary for us to Believe. hi5,p.ai7.
I^eatJi, for,* by. it our- Redemptipn * was
wjfpught,- TfeJRpfitfcAfi. alljsjkk-
r I Believe that Jefus Chrift; the Son of
God* &f.t for.our-Riedemption did die ;
that,; by^the/Torment^ol the Ctofs, his
Soul

76 ARTICLE IV.
Soul was actually feparated from his Bo
dy, but neither of them from his Divini
ty. Thus I Believe, &c.
And Buried.
I. Thepromifed Meffias was to be buried
THofe who Believe him Dead, muft Be
lieve him alfo Buried; forihejews al-
was buried their Dead. We read much of
their Fathers Sepulchres. Thofe that were
Executed, lay not with their Fathers, but
in praves on purpofe for them. Befides>
Jonas was a Type of this Burial, he lay^
three'Tfays and three Nights intheWhaWs
Belly. The Prophets foretold it, Thou wilt
p. 4 1 8. not leave my Soul in Hell, rior fitffer thy
Holy One to fee Corruption, fife". "Pfal. if.
9 . He made his Grave with the Wicked, &c.
Ifa. 5-3. 8, 9.
II. Our Jefus was buried, as the Meffias
< was to be. r
But how can this be? Chrift dy'd un-.
der the Romans, as a Malefactor ; as fuch,
his Body ought to rot upon the Tree,
according to their Cuftom ; how fliall the
Prophecies aboye-mention'd be fulfill'd?
Anfw. The Governor had Power tp
give leave to bury a Malefactor; befides,
it was the Day before the Sabbath, and the

And Buried. 7*
the Jews would not have them hang up
on the Crofs on the Sabbath ; and Mofes's
Law commanded them to bury the Exe
cuted that Day, Deut.-LX.tx. the Jews
therefore defir'd to bury him, and Pilate
could not deny ftfeir Recjueft; in this the
Providence of God is vifible ; the Jews
would have buried him with the Male
factors, and then the Prophecy, had not
been fulfill'd, which exjpreffes the Rich in
his Death. There came therefore a rich
Man of Arimathaea, nam'd Jofeph , fSc
Luke 23. and Nicodemus brought a Mix
ture of Myrrh, tic. Joh. 19. 39. andp-"»:
thus Chrift wasburied, and the Predicts
ons fulfill'd.
•
Confider we what was done to the Body, to
prepare it for the Grave.
It was wrapt in Linnen, as their Cu
ftom was, Joh. 11. 44. He was actually
anointed with the Spices Nicodemus
brought, the Women came to do it ; but
he was rifen, Luke 24. 1.
How was the Sepulchre prepar'd to receive
• the Body?"
There was a Vault made in a Rock, p; mi:
which Jofeph intended for his own
Tomb ; in this Cbriftwas laid, and a Stone
wasroll'd over it, to defend the Corps,
&c. Matt. 25-. How

.78 ARTICLE V.
''How "did thofe 'who'burie^dhriftfilfi^ the
P¥ofhecyp wtych,fpea>ks of the Rich in
hisfoedttil
p. 444. Two'igreat Men*, a Hule'r^nd a GMti-
^/oniouried'him ; the* Jems defighfd to
¦mate his Gr*dtie ¦ With -the WiCmH, but
tialefe twb put Mm 'in with ifloe 'Ric'h -ife his
IDeatk, und fnlfiffd tfte Prophecies.

The -STec'effty of "this -Article.
P.„3. ft aflure«1us bf his Deaths arid riis Re-
fiaiftectioti after it ; Men ^re not buried
before they die, nor can there be a true
Re-furrCctitata, 'unlefs they Iare truly oiad'.
The Sum of all is this.
p.444.1 I Believe that Jefus Chrift, to confirm
our Faith of his I>edth, arid his Refur-
rection after it, had his Body bound and
anointed, and laid in a Rock, and by rol
ling a Stone on it* was Eritdmb'd there:
Thfcs I Believe* &c.

Art ice V-
He dejcthded in Hell.
p.1/C;#^cH^IST's Soul w^s feparated ff6ni
\^jt ks Slody by Delthy antf psnVd ifltP
the Places below* where the" Soufs of
Dead

it e ascended into IHfell. 7^
Read Mpn*we»t, and fo did undergo the
Law, of Peari&i but he itarry'd not long
t&erea as Men who die in their Sins do,
for in him there was no Six* David tells
us as much, thou fhalt not leave, &c. He
descended for Jthis End, that he might
undergo the Condition of a dead Man,
as well as of a living.
My Chrift's Defcent into Hell,if we be-p,4fi.
fieve in him, We are fedSr'd from ever
going thither : Through Death he deftroy-
&d him that had the poi&er of Death,
Heb. 2. 14. And thus we are freed from
the fear of falling into the Hands of Sa
tan, if we believe in Chrift.
He rofe agaiti,_
% Thepromifed Meffias was to rift from
the- 'Read-
'HIS was, typify 'd and foretold by p. %f_.
David; Kings of the Earth \fet them-
ftfves\ agai,nft the. Lord's anointed,j?GaL 2 . 2.
DtfyiA was deprefs'd., and fettled-again, in
his ^ingdpr% fo Chrift, &c. <David%re-
jtpj,4 this,. Thm Jfcaft- not leave my, Soutt.in-
iii Hell, &c. Jofeph was another Type,
he was put into the Dungeon, and taken
from thence to betheTicond Man in
Pharaohls Houfe, ; fo Chrift was taken
from, the- Qr-ave to fit at the rights Hand
of Qod: ^hisft: waf not oiifyto rife from the

8© ARTICLE V..
the Dead, but to live ever after, as ap
pears plainly, Ifa. 55". 3. Thus we* fee by
Types anb>Pirophecies thrift was, to r$Te
from the Dead.
II. Jefusi whom <¦ we beliive to be the Mef
fias, did rife from the 'Dead, according
to the Scriptures. >
P lj4. The Women faw he was rifen, and ran
to tell his Difeiples ; he fhew'd himfelf
after his Paffion, s&c. Acts 1. 3, 4. He
appear'd to five, hundred at once, 1 Cor.
IS. 6. The Soldiers that watch'd at the
Oravei faw this ;r an Angel told the Dif
eiples he was rifen, Joh. 40. 21. as
Chrift* has told us.
From the Dead.

R'

I. What are the'effential Char&Efers and
Properties of a true Refurrection.
Efurreition is a fubftantial Change,
.by which, that which was before, and
was corrupted, is reprodue'd the fame
p^ thing. We fay a Changed to diftinguifh
it from a new Creation ; and a fubftan
tial one, to diftinguiftt it from acciden?
tal Alterations.
II. According to this Notion ofaR%furrecti-s
on, Chrift did truly rftfefrpn the Dead.
Chrift was miraculoufly made Flefh,
liv'd, and truly dy'd as other Men do; but

From the Dead. 81
btithe ap^ar'd afterwards in the very fame
Body with Which hedy'd. This is true,
for when the frighted Difciples thought
him a Spirit, he prov'd them in an' Error,
by letting tfterii feel tik Fleflr, fuch as
Spirits have hot. This further appears
ftom the Proof he gave Thomas, who
would ribf believe he was the fame Chrift,
£*. 24. 3?3. *••
He had the fame' Son!1 as before; his
citing Broiled Frill mews he had the ve
getative arid nutritive Soul; Ms hearing
arid converfing with the Apoftles, his fen-
fitrvP; his- efifcourfing out of the Scrip
tures of thofe things he; fpake to thetri
while he was yet alive'* fhews he had the
National and intellectual Soul; the mira- p.*/-&
culbus drangfit of Fifhes1, his breathing
the Hfery Ghoft upon the Apoftles, and
his Afcenfioh into Heaven, prove" he had
ftill his Divinity.' All this being premifed,
we may conclude Chrift did rife from the
Dead in the proper Notion of a true Re-
furrettiPri;
By what ^Power, or by whom was Chrift
rais'd?
If we confider the meritorious Caufe,
it was Chrift himfelf; for fey his exact
Obedience and Humility he MerVtf to
be rais'd to Life agahl. .
G If

82 ARTICLE V.
*-*n- If the efficient Caufe, we muft confider
it either as Principal, or Inftrumental.
God is the principal Caufe; Altsz. 32.
This (jfefus has God 'rais'd up. Arid again,
Eph. 1. 19. Here 'tis attributed to God
the father; but it was not he alone, Chrift
alfo was Inftrumental in raifing himfelf,
as he fays, 7 will raife it up in three days.
This proves againft the Socinians, who
-**•. 4^8. fay Raife fignifies , only, when God the
Father, had re-united his Soul and Body,
he rais'd himfelf up, as a Man would do
from his Bed after Sleep; for , Raife m the
Scripture Language, when fpoken of a
dead Body, fignifies to give tiife to it:
Joh. s- *S- Again,. Chrift fays, 7 have-
power to lay down my Life, and to take-
it up again, Joh. 10. 17. Therefore not
only God the Father rais'd the Sony but
God the Son rais'd himfelf. •
The third 'Day.
*-lf9 TTEkE we have the diftance of.
Xl Time, after three 'Days, and the
Day it felf, the third Day.
1. The Meffias was to rife upon, and not
before the third Day after his 'Death.
Jonas was a Type of the diftance of
Time; he was three Days and Nights'
in the Whale's Belly, Jon. 1. The waved Sheaf

The third Ddy. 83
Sheaf typify'd the Day it felf; On the*--*:
morrow after the Sabbath, the prieft fhall
wave the fheaf, &c. Levit. 23. 11. Thus
was the Meffias's Refurreftion typify'd ih
the diftance of Time, and in the Day.
II. In reference to both which, we will
prove, that the third Day on which our
Jefus rofe, was that very Day on which
the Sheaf was wav'd.
As to the diftance of Time, whatever p. 461.
Cavils have been rais'd about it from
Chrift's faying* In three 'Days I ix)ill
raife it again; and Jonas was three Days
and Nights in the Whale's Belly ; we
muft not fuppofe he was three whole
Days and Nights in the Grave. But we
muft fuppofe the Day on which he dy'd
one, and the Day on which he rofe ano
ther. Thus Chrift rofe on the third Day,
and thus a Chriftian muft Believe. For, p. _6i*
7 will raife it in three Days ; Jonas was
three Days in the Whale's Belly; accord
ing to the Scripture Language implies no
more. This is fufficierit for the diftance
of Time.
Confider now the 'Day it felf the third p. *63.
¥)ay, what Day of the Week ii was,
and what belongs to that Day in relati- .
on to Chrift's rifing.
The Day on which Chrift dy'd, was,
the Jews Preparation Day, (i. e.) jhe
G 2

84 ARTICLE V.
Pay before the Sabbath, which, we read
was then an high "bay, fpr the great Pas
chal Feftivity fell upon that 'Pay, as every
Evangelift tells us. ' The Pay on which,
he dy'd, was, the fixthDay of the. Week,
and by reafon of the Benefit which ac-
p.464. cj-u^ t0 us ^n tnat j3aV) *We call it Good-
Friday. The Day on which Chrift rofe
was the Day after the Sabbath, which
p.2$r. Day is bur Sunday. When thelfraeliies-
were brought but of Egypt, they confti
tuted according to the Command of God,
that Day on which they cameput,to be their
Sabhath., hut we having on the Day of
Chrift's Refurrection obtain'd a greater
r-rf6. Deliverance, as if the old Sabbath had
been bury'dand revived with him, have
made that Day our Sabbath.
The neceffity of believing this.
T.i6j. If we Believe this* our Faithi is ftrength-
eped-by it 5 if not, it is vain J- Thus we are
affur'd he dy'd; arid that we are juftify'd,
Rom. 4, 24. and that now having finifh'd
all his Sufferings, he had made full Sa
tisfaction; by the Refurrection we are
p. 468. begotten into, a lively Hope, * Pet. I, 3.
We muft Believe it, that it may Juyeits
proper, Operations on. our Lives, '

Thus

He Afcended into IJeaven. %$
Thus H Chriftian muft exprefs his Faith
of this, &c.
I Believe that Tefiis Chrift, "fSt. was
Crucified, ahd dead ; that he did not con
tinue long fo, but did revive, and raife
himfelf on the third Day, by reuniting the
fame Sbul and Body he had before ; that
he dy'd ori Friday the Day before the Sab
bath, and rofe ori the Morning after the
Sabbath ; which Day of his Refurrection
is Confecrated, and made our Sabbath.
Thus I Believe, 1$c.

Article VL
He Afcended into Hea.'ven.
I. The promifed Meffias was to, Afcend
into Heaven.
THE High -Prieft under the lAw,P i6.
was a Type of his Prieftly Office, '
the Atonement Which hemadfe, of Chrift's
Propitiation for our Sins, his entring in
to the Holy of Holies but once a Year,
of Chrift's afcendirig into Heaven.
*Davidfortto\o\ Chrift's Afperifion, Thou p. *;•¦
haft afcended 4ip on High, Pfal. 68. 18. arid
alfo Micah 2. 13. G 3 II. Our

86 ARTICLE VI.
II. Our Jefus did really and truly a-
fcend, &c.
He did afcend with that Body and Soul
with which he rofe from the Dead; Chrift
faid, / Afcend unto my Father, and your
Father. He laid his Hands upon the A-
poftles, and blefled them, Luke 24, yo.
and then was vifibly receiv'd out of their
Sight, Acts 1.9. His laying his Hands up
on them, fliews he had his Body then.
?¦ *7»- The Arfgels teftifie his Afccnfion, TeMen
of Galilee, why ftand ye gazing up into
Heaven ? this fame Jefus which is taken
up from you into Heaven, fhall fo come
in like manner as ye have feen him go in*
to Heaven, Acts 1. 10, 1 1. Thus a Chrifti
an muft Believe Chrift's Afcenfion.
III. What is that Heaven into which Chrift
did Afcend?
p. 171; He afcended with his Human Body
into, the higheft Heavens, into the Hea
ven of Heavens, far above all thofe Cae-
leftial Bodies which we fee ; thither he
went with his Humanity, and they are in
an Error, who fay he left his Body in thp
Sun, grounding their Opinion on this
Pfalm, In fole pofiiit tabernaculum fuum ;
be hath fet his Tabernacle in the Sun. "Tis

He Afcended into Heaven. 87
'Tis neceffary to prbf efs this, becaufe,
It will confirm our Faith in Chrift ; when p. 47 3.
we Believe he was receiv'd unto the Fa- /
ther, we fhall certainly conclude he came
from him.
It will confirm our Hope ; unlefs our Na
ture in Chrift liad gone before us, we poor
Duft and Afhes,, fhould never expect to af
cend thither. He is our Head, the Mem
bers may expect Admiflion where that
is. It will exalt our Affections, our Hearts p- 274.
will be where our Treafure is, Joh. 12.
32. If Chrift had not afcended, the Apo7
files had never preach'd the Gofpel, for
they were to receive Power from above ;
the Holy Ghoft had not defcended to give
them this Power, had not Chrift firft af
cended ; If I depart, fays Chrift, 7 will
fend the Comforter unto you, Joh. 16.7.
Thus Chrift's Afcenfion was neceffary.
This then is the Sum of all.
I Believe that Jefus Chrift, &c . did rife a *7f-
from the Dead, and with the fame Body
with which he rofe, did actually tranflate
himfelf from the Earth, through all the
Regions of the Air, tp the higheft Hea
vens. Thus I Believe Chrift Alpended,
®c.
G 4 He

88 ARTICLE VI.
He fitteth on the Right Band of
God.
I. The promisd Meffias was to fit at the
Right Hand of God.
r.i7e. ?""PHIS was Typified in Jofeph, who
¦*• was taken out of the-Dungeon, and
made to fit at the Right Hand of Phara
oh, Gen. 41. David foretold it ; TheLord
faid unto my Lord, Jit thou on my Right
Hand, &c. Pfal. 11®. 1. This is certainly
fpoken of Chrift, notwithstanding the Ob
jections of fofne ; for Chrift applies it to.
himfelf, when he talks to the Pharifees,'
What think ye of Chrift, &c. how then
doth David in Spirit call him Lord, Luke
46. 42.
p. 177- This is plain, Mar. 16. r9. Chrift him-*
felf fays as much, The Son of Man fhall
fit on the Right Hand of the Power of
God, Luke 22. 69. This Seffion is an Ho
nour never given to any other Being; to
which of the Angels has he faid, fit thou
on my Right Hand, &c. Acts 2. 34.
III. What is the utmoft Importance of this
Phrafe, and how is it Applicable unto
Chrift?
The Right Hand of God, in the Lan
guage of the Scripture is, the infinite Pow er

He fitters on the Right Hand of God. %?
er of God s for the Right Hand is faid to
be the ftronggft, and moft in ufe; it fig
nifies alfo the Glorious Majefty of God ;
for amongft Men, the Right Hand is the
moft honourable Place : i Kings 2. 19.
And becaufe, Gifts are given and receiv'd
by Hands, thisPhrafe fignifies, theCe-
lefti'al Happinefs ;e this 'David affirms,
Pfal. 16. 11. and therefore when we fay, p. 478.
Chrift fits at the Right Hand of God, it
implies, that he has obtain'd abfolute Do
minion, Glory, Majefty, and Reft from
his Sorrows, in this World, in ever-
lafting Happinefs above. His Seffion does * • *79-
notfignifie any Flexion or Pofition of Bo
dy, but only Reft and Happinefs, and a
Judiciary Power ; a King 'that fitteth on
the "throne of Judgment, Prov. 28. 8. His
Kingdom is to be an Everlafting Kingdom ;
therefore we muft not think, as fome clo,
, that at the end of the World, he muft lay
down his Power and Dominion ; for this p- ^3-
is given him as a Reward, and we muft
not think the Reward will ceafe, when
the Work is done.
'Tis neceffary to Believe in Chrift as thus ,
fitting? becaufe*
It will make us Obedient to him : When ?- 284.
we confider hisDorpinion there, we can
not but be fubjeef . It

$o ARTICLE VL
It will aflure us, if we Believe, of Pro
tection under this his Dominion.
p. 487. This Seffion is neceffary, for from hence
comes his Interceflion for us;.
Of God the Father Almighty.
HERE Almighty does not figriifie,
the fame Thing, as Almighty
in the firft Article; that fignifies God's*
p. 48*. Authoritative Power, or Dominion; this
his Executive, or Power , in Operation.
The Original Words irea>%K^droe^ and wav-
To$vva.jut,<§K imply thus much.
Firft, God is Omnipotent; as he is the
Fountain of all Might, all the Power a
Creature has, is from him.
r. 487. Secondly, Becaufe nothing can refift his
Power or Will, I fa. 14. 27.
Thirdly, In a more proper Senfe, be
caufe he can do every Thing that does
p. 288. not involve a Contradiction, either in it »
felf, or in Relation to his Perfections ; he ,
cannot Lie, Deceive, nor be Deceived,
&c for this would derogate from God's'.
Perfections. When we fay God the Father is Al
mighty, we muft not fuppofe, that he on
ly is fo ; he is faid to be Almighty, be
caufe he is God ; for the fame reafon
Chrift is Almighty ; for we have prov'd
p.45o, him God, and will prove the Holy Ghoft Gpds

Of God the Father Almighty. 91
God, and confequently Almighty, there
fore the Father is not alone Almighty.
VTis neceffary to Believe in God Almighty.
It will breed in us Reverence and Obe
dience. It is the Foundation of Faith, our Faith
was confirm'd by Miracles, which we fliall
not give heed to, unlefs we believe God
Omnipotent, and able to produce fuper-
natural Effects.
This Belief will make us rely upon God's ?• *9»
Promifes.- As he is Omnipotent he is able
to perform them; as he is a God that will
not lie, or deceive, he will perform them.
This will give Life to our Devotions ;
hp is able tq give us any thing we ask.
The Sum of the Sixth Article is this'.
I Believe that Chrift Afcended into
Heaven, a Place of Happinefs and Reft,
from the Sufferings he had endur'd for
our Redemption; 'that he fitteth at the
right Hand of God, a Mediator unto the
end of the World ; but according to the
Merits of that Mediatorfhip, to Eternity ;
which Hand of God the Father Almigh
ty, fignifies a Power to do all things with
out Limitation which involve no Contra
diction. Thus I Believe this Article. Article

9. ARTICLE Vi
Article VII.
From thence he Jbdll come to
I. Chrift who is gone from us, (hall come
again.
p. 494.^0 illuftrate this, twb Particulars are
j_ neceffary:
Firft, The promis'd Meffias wis to
come again, after he was orice gone.
We are afTur'd of this in many places of
Scripture. Enoch alfo foretpld his fecorid
Advent, Jude 14. Behold the Lord cometh
with ten thoufand of his. Angels; and alfo
f.i93.Daniel,7. 13, 14. Which Places the^mr
falfely interpret ; but they are certainly
fpoken of Ghrift's fecond Coming, and
fo we muft Believe.
Secondly, Our Jefus whom we have
prov'd once to have come,, as the true
Meffias, fliall come a fecond Time,
This the Angels affirm, Acts 1. ir.
Chrift promis'd his Apoftles, that he would
come again, John 14. 3, 28. Thus we fee
our Jefus was to come, and not only fo,
but as the Meffias was foretold to come,
in the Glory of the Father. The Son of
Man coming in his Kingdom, Matt. 1 6. 28.
Thus our Jefus* has taught us to expect
him. The Son of Man fhall come in the
Glory of his Father, with his Angels. II. The

From thence he fhall come to Judge. 93
II. The Place from whence he fhall come. ,
That is the higheft Heavens> thither he p. 194.
Afcended* and* from thence; we muft ex
pect h*m> This is exprefly faid, 1 Theff.
4.14. again* \ Theff. 17. Chrift himfelf
has faid it, Matt. 26. 64.
HI. The Find for which he fhall oome, and
the Aftion which he fhall perform when
he cometh, is to J udge.
To underftand this, confider we three
Particulars.: 1. How we may be affur'd that there is a
Judgment to come ; that any one fhall
come to Judge
This, appears, if we confider our felves ;
eye$y; ^}ant hath a Confcience , which
breeds in him Remorfe, when he reflects
on his evil Actions, and Joy when on his
good Actions ; it tells him what he fhall
do, and warns him what he fliall receive ;
and this St. Paul fays ,'fhaH, be, a Witnefs
againft us, wke,nr God fhaU judge the fe-
crets of Men, Rom. 2. 1 $-.
It further appears, if we confider God p. 49^.
perfectly, we mult fay verify, fhere is a God
tha^judgeth the Earthi God, is certain*
ly juft. ; to deny thisj is to deny that he
is God; and granting that he cannot be
unjuft, w^ muft grant a future Judgment; for

94 ARTICLE VII.
for we fee that wicked Men are happy
in this World,- but the Good not always
fo; 'tis certain then a Time will come,
when the Good fhall be in Abraham's
Bofom, and the Bad in the place where
'Dives was ; and this implies a future Judg*
ment. The Heathens, confidering the Confci
ence of Men, and the Juftice of God, al
ways believfd ajudgmenttocome : When
St. ^»/ talked of this, Felix trembled, Acts
24. 2 jr. The Athenians , tyhen St. Paul
fpoke of it to them, did not deny a Judg
ment ; they only mocked when he affirm 'd
a Refurrection, Acts 17. .3 t.
p. 49$. Further, we read that God has refoly'd
to Judge the World, Heb. 9. 27. It is ap*
pointed for all Men once to die, but after*
this the Judgment. Enoch alfo foretold
it, Gen. 4. 7.
2. Who that Perfon is, which fhall come
to Judge.
p. 497. We have offended God, we have broke
his Laws, we are his Subjects ; then who
but God fhall judge us ? Thus, whoever
is God, is judge of the World ; the Fa
ther, Son, and Holy Ghoft are God,
therefore they will judge the World;
but this Judgment is particularly commit
ted to the Son ; the Father arid Holy.
Ghoft fhall only judge us thro' him : The" Fa-

He Jhall come to Judge. 95-
Father judgeth no Man, but hath commit
ted all judgment to the Son, John 5*. 24.
Chrift is exprefly faid to be Judge, Acts
.17.31. again, John y. 27. And God ex
alted him to this Power, becaufe of his
Humility, which he fliew'd in taking our
Nature upon him; and by knowing the
Nature of Man, was qualified to "judge
Man. It is a Comfort to us that we are to ap- p- *p8.
pear before one who is of 'the fame Na
ture with us. The Ifraelifes could not
bear the Sight of God when he gave the
Law, much lefs we, when we fliall appear
before him for breaking the Law, we
fliall therefore have a Judge of our own
Nature. In this appears the, Wifdom of
God ; without Holinefs no Man fhall fee
God. Chrift therefore is Conftituted Judge,
that we may fee who is our Judge ; fothat
as he is Man, all fliall fee him ; as he is
God, thofe only who are worthy to enjoy
the Sight of him.
This Office of Chrift is fliew'd in many p. w
figurative Defcriptions ; as a Husband
man, Matt. 3. 12. as an Houfholder, as a
Fifherman, Matt. 13. 30. as a Bridegroom,
as a Shepherd, &c. in all which he is re-
prefented feparating the Good from the
Bad, rewarding the one, and punifhing
the other. 3. In

5><£ ARTICLE V1L A ¦
3. In what this Judgment does c-onfift, ov
-:- how this Action fhall be performed?'
1 We. ate not certam fa what F©rm this
Judgment fWi proceed, bat k is repre*
fented to us, under a formad Judiciary Pm*
cefs. The Sor* of Mart: fhal appear im the
form of a Ju^igp, fitting mpM & Tteenef
p. 300. alf Men fliall make a perfonal Appearance
before him; ail- dheir Actioif% Good arid
Evil,: ffcail be 'reveal'd ? andflalfclf,. a Seifc
tence fhall be given, esfiher rogotoeofB-'
ternal Hapfiaeik or Kternafe.-Jtftfeey,' ac
cording to this, Come ye B^effed of my Fa
ther, &c. ®&\ the other Hsmd, Depart
from me ye Cwfed, &c; • *«'
IV. The ObjecJ of that Aftqn* the §uk&
and the 'Dead, a, -
p. 301. Which Phcafe certa&lyD^Hfies> triofe
which fhall' be alive wtteri&hinrft cehisthy
/". e. the Quick .• Thofe writehiat the fame
time fliallbe raifed from the Dead,- i. >*U
the Dead.. ¦ -].-:
The only Doubt arifing.fromitlas laBe^
' pretation is , whether thofe which iMt
be found alive at ChriftY coming;, flialfc
continu^fo, till they come tp-Jw&grriefit;;
or whetheit at his- firft Appearance ti&ejr
fliali die,, and after that revrve,i and fo ap*
pear with thofe which are rifen oat 0$
their Graves. Some are inclin'd to the
lat-

p. 304.

He fhall come to Judge. 97 .
latter, becaufe they read, It is appointed
for all Men once to Die: But the Apoftle p- 3°3-
does not favour their Opinion in his De
fcription of the Laft Day ; Then we which
are alive, and remain, fhall be caught up
together with them in the Clouds to meet
theLord, &c. i Theff. 4. 15-. This further
appears, Behold, Ifhow you a Myftery, we
fhall not all fteep, but we fhall all be chang'd,
1 Cor. is- s1- and this Mutation fhall be
to the laft Generation, as a Refurrection : p- 3°*;
Thus they will come to Judgment, and
Chrift will be Judge of the Quick and
Dead.
'Tis neceffary to Believe an univer fal Judg
ment.
Firft, That we may not doubt that the
World is ruled by the Providence of Qod ;
when we confider the Profperity of the
Wicked, and the Adverfity of the Good
in this World.
Secondly, This Belief will caufe us to p. 30/,
Repent, and endeavour to keep a Con
fcience void of Offence towards God,- and
towards Man. It will ftrengthen our
Hope, increafe our Comfort, and confirm
our Affurance of Eternal Life .* We have P. 30<s.
allfinn'd, andoughttobecondemn'd, but
our Redeemer will be our Judge, who
will judge us according to the Mercies of
the Gofpel, not according to the Rigour
of the Law. H The

98 ARTICLE VIII.
The- Refult of all is this:
I Believe that Chrift in his Human Na
ture fliall; come from Heaven, and gather.
p. 307. together alj that fhall be then alive, and"
all that have ever liv'd ; and he fhall judge
them all according to their Works done '
in the Fiefri ; he fliall condemn the Bad
to' Eternal Mifery, and fhall tranflate the
Good to Eternal Happinefs in his King
dom, which fliall have no End.

Article VIII.
I Believe in the Holy Ghoft.
p. 308. TP HE Name of Ghoft or Gaft in the
\_ old Saxon Language fignifies a Spi
rit : , The Nature of tbeHoly Ghoft is ex-
prefs'd in his being .call'd, the Spirit of
God. Holy being added to it, denotes
aa intrinfical Sanctity effentially belong
ing to that Spirit ; as alfo a derivative No
tion is contairid in it, fignifyirtg an Ema
nation of that Holinefs, and a Communi- :
cation of the Effects thereof; and in this
Communication his Office does confift.
To Explain this Article, let us confi
der what is the Nature, what the Office
of the Spirit of God . I.

7 believe in the Holy Ghoft. 99
I. What is the Nature of the Holy Ghofi.
It is unneeeffary to prove the Exiftence
of the Holy Ghoft ; for every one that k
Baptiz'd, confefles there is an Holy Ghoft.
The S adduces did not deny this, tho' they
deny'd the Refurrection, Angels, and Spi
rits ; for they who deny there is an Holy
Ghoft, becaufe he is a Spirit, might as
well deny God, for he is alfo a Spirit ; let
us prove then what the Holy Ghoft isr,
whom we confefs , in our Baptifm.
The Holy Ghoft is a Perfon, he is not p. 309.
a Quality as fome think, but a fpirituat,
intellectual Subfiftence. We are Sancti#-
ed by the Holy Ghoft, he muft then be a
Subftance ; for we know nothing that 0-
perates, but fubftantial Beings.
The Scriptures alfo declare to us thai p. 31 0;
He is a Perfon, by fuch Expreflions and
Attributes, as cannot be underftood- to
be fpoken of the Spirit of God any other
way than as of a Perfon.
The Holy Ghoft, or good Spirit of
God, is clearly and formally oppos'd to
thofe Evil Spirits, which we muft own to
be Perfons of a Spiritual and Intellectual1
Subfiftence ; The Spirit. of the Lord de*-
parted from Saul, and an evil Spirit froM
the Lord troubled hid, rSam. i& 14. What
thefe evil Spirits from the Lord were,
we ma^ learn, 2 Chron, i%>. 2®, 21. from
H 2 whence

ioo ARTICLE VIII.
whence is plain, thofe evil Spirits from
God were certain Perfons, even bad An
gels, to which the one Good Spirit as a-
Perfon is oppos'd, departing from him to
whom the other cometh.
Grieve not the Holy Spirit, Ephel. 4.
30, We cannot grieve a Quality, there
fore he is a Perfon. Again, The Spirit in
ter reeds for us with groanings, &c.' Rom.
8. 26. Hefearcheth all thingSi &e. 1 Cor.
2. 10. He worketh all things-. He fpake,
and faid unto Peter, &c. Acts 10. 19.
Chrift faid he fhould teach the Apoftles all
Things, fhould teftifie of him, &c. John
' 14. -6. Airthefe fufficiently demonftrate
a Perfon.
p. 311. Object. The like Expreflions, proper
to Perfons, are given in Scripture to Cha
rity, which is no Perfon, 1 Cor. 13.4.
Anfw. They are not given to Charity,
but to the charitable Man.
He is not Created, but a Divine uncreated
Perfon.
p. 3 14. Firft, The Spirit of God which is in
God, is not a Created Perfon. The Ho
ly Ghoft is the Spirit of God, which is
in God, therefore he is not a Created
Perfon.
p. 317. Secondly, We may commit an unpar
donable Sin againft him ; but if he is no
Perfon, we cannot commit this Sin a-
gainft

7 Believe in the Holy Ghoft. iot
gainft him; if he is a Created Perfon, it
would not be unpardonable, therefore he
is an Uncreated Perfon, Matt. 12. 31.
Thirdly, Every Created Perfon is fub- p. 3^.
je£t to him who made the World ; but
the Holy Ghoft is not fubject to him,
therefore he is not a Created Perfon.
Fourthly, Chrift was conceiv'd by the
Operation of the Holy Ghoft, and from
thence call'd the Son of God ; now if the
Holy Ghoft was a Created Perfon, Chrift
in refpect of his Conception could not be
call'd the Son of God, therefore the Holy
Ghoft is an Uncreated Perfon. Thus is
our fecond Aflertipn prov'd.
The Holy Ghoft is properly and truly God.
Firft, We have prov'd him a Perfon, p. $16.
and an uncreated Perfon, therefore he is
God ; for there is no uncreated Effence,
but the Effence of the Eternal God.
Secondly, The Apoftle fpeaking of the p- 3 '7-
Conference of Mofes with the Lord,
Exod. 34. 34. fays, Now the Lord is that
Spirit, 2 Cor. 3. ij. therefore the Holy
Ghoft is God ; for it is plain, that by
Lord, the Apoftle means the Lord Jeho
vah, no other Lord being mention'd in
Exodus. Thirdly, St. Paul fays, Our Body is the P. 3i9„
Temple of the Holy Ghoft, which is in us,
I Cor. 6. 19. Now none but God can
H 3 makp

io* ARTICLE VDI.
:make a Temple, a Temple being nothing
elfe but the Houfe of God ; we fee that
the Holy Ghoft makes our Body a Tem
ple, therefore he is God.
p. 340. Fourthly, The Attributes of God the
Father i (viz) Omfiifcience, Omnipotence,
&c. are given in Scripture to the Holy
¦Ghoft, therefore he is God ; for they are
the Properties of the Divine Nature, and
none can be indued with them, who par
takes jipt of the Divine Nature.
p. 341. ,. Fifthly, The Creation, Confervation
of all Things, &c. which are Works pro
per to God, and for which we worlhip
God, are attributed in Scripture to the
Holy Ghoft, therefore he is God.
Having prov'd the Holy Ghoft to be
God, prove we now that he is neither God
the Father, nor the Son of God .
Firft, He is not God the Father.
He proceedeth from the Father, Joh.
IS. 26. is fent from and by the Father,
therefore he is not the Father; befides, the
Scriptures as certainly diftdnguifh them in
their Perfons, as they unite them in their
Nature. Secondly, He is not the Son of God.
He is laid in Scripture, to receive of
that which is the Son's, and by it to glo*
rifie-h'm, Joh. 16. 15". therefore he is hot
the Son; for no one can receive of him*
felf that which is his own, and by it glo-
rifle himfelf. Again, the Holy Ghoft could pot

7 Believe in the Holy Qhoft. .-103
not come till the Son was departed, and
he was to be fent by the Son ^t his J>e-
parture ; as Chrift fays, For if I gp not a-
way, the Comforter will not e&me unto you ;
but if I depart, I will fend him unto you. F- 3"
Therefore He is not the Son of God.
The Father is God, the $on God, the
Holy Ghoft God ; yet he is neither God
the Father, nor God the Son :
As appears, Mat. 3.16. The Holy Ghoft
defended Uke a Dove, and a Voice faid,
This is my Beloved, &c. where he is plain
ly diftinguilh?dfrom the Perfon of the Son,
on whom he lighted, and from the Father,
t. who fpakefrom Heaven to his Son. This
further appears, Epkefiz. 18. Gal. 4.4,
S, 6,
The Holy Ghoft is the Third Perfon in the
Bleffed Trinity.
God the Father is Firft, God the Son
Second, God the Holy Ghoft Third, to
whom by the Father and Son, the two firft
Perfons in the Trinity, the Godhead was
Communicated. He cannot then be one
, of the Two firft Perfons in the Trinity,
.therefore he is the Third: This was fo
from Eternity, and there was no Priori
ty of Time, only of Order.
We rnay fee from our Baptifmal Infti-P- so
lution, that he is but the Third Perfon;
In the Name of the Father, Son, and Ho
ly Ghoft. H 4 From

io4 ARTICLE VIII.
From all that has been faid, we have a
clear Defcription of the Holy Ghoft, who
is the moft High and Eternal God, of
the fame Nature, Attributes, and Opera
tions, with the Father and the Son, as
having receiv'd the fame Effence from the
Father and the Son, by proceeding from
them both.
The Holy Ghoft proceedeth from the Father
and the Son.
Firft, From the Father.-
This appears from Chrift's Words, E-
ven the Spirit of Truth which proceedeth
from the Father, Joh. if. -6.
Again, the Father and the Spirit are
the fame God ; and being, fo in the Uni
ty of the Nature of God, and yet di-
ftinct as to their Perfons, one of them
Jmuft have the Nature from the other. The
Father,as we have prov'd,hadit from none;
therefore the Spirit had it from him.
Secondly, From the Son*:
God hath fent forth the Spirit of his
fSon into, our Hearts, Gal. 4. 6. Now if a-
ny Man hath not the Spirit of Chrift, &c
Rom, 8. 9. He is alfo call'd the Spirit of
Chrift, 1 Pet. 1. n. Phil. 1. 19. The Ho
ly Ghoft being call'd the Spirit of God,
and of the Father, Mat, 10.20. 1 Cor. 11.
jt2. he proceedeth from him; being alfo
!<!,''• , . < , . Ill 1
call'd

7 Believe in the Holy Ghoft. icj
call'd the Spirit of the Son, he proceedeth?. 3*4.
alfo from the Son.
Proceed we now to declare the Office of
the Holy Ghoft.
He is call'd Holy, not only to diftin- p. 34$.
guifli him from other Spirits, but becaufe p. 347.
he is the Spirit of Holinefs, whofe Office
confifts in fanctifying God's Servants.
By the Holy Ghoft the Will of God is
reveal'd, Luke 1.70. -Pet.i. 21. By him
we are inclin'«d to believe and obey ; by
him the Souls of Men are Illuminated,
and this is the firft part of his Office in
the Sanctification of Man.
The Second Part of the Office of thep.3i8.
Holy Ghoft in the Sanctification of Man,
is the Regeneration and Renovation of
him, Tit. 3 . 5".
The Third Part is, To direft and go
vern us in our Actions and Conventi
ons, that we may do thofe Things that
will pleafe God; Gal. s- 16. Rom. 8. 14.
He guides us in our Devotions, and teach
us what to ask.
The Fourth Part is, To joyn us unto f. 3 4*.
Chrift, and to make us Members of that
one Body, of which our Saviour is the
Head, 1 Cor. 12. 12.
The Fifth Part of his Office is, To af-*- 33°-
fure us of being adopted the Sons of God,
to make us fenfible of God's Love to
ward

io6 ARTIC LE VIII.
ward us, tp give us an Earneft of jfiver-
lafting Happinefs, Rom. s-S> Gal. 4. 6. ftom.
8. 1?, 16, 17.
The Sixth Part is, To fet apart Perfons
for the Work of the Miniftry, to Pray,
to Blefs, to Teach the Gofpel, and ad-
minifter the Sacraments; Acts 1©. 28.
The Neceffity of Believing this Article.
p. 331. Firft, We are Baptiz'd in the Name
of the Father, of the Son, and of the
Holy Ghoft.
Secondly, It will make us acknowledge
the Greatnefs of his Perfon, and defire
his Graces and Gifts, 2 Cor. 13. 14. Rom.
8.9.
P.33i. Thirdly, It will give us Strength in
Weaknefs, it will fupport us in Infirmi
ties, comfort us in Difcouragements, &c.
Rom. 14. 1 7. Acts 13. si. 1 Thef. 1 . 6. Joh. i
7- 33.
Fourthly, 'Tis neceffary to continue a
Succeflion of Minifters, and a Chriftian
Submiflion to them.
This then is contain'd in thefe Words j I
Believe in the Holy Ghoft.
?. 333. I Believe, befides all pther Spirits, that
there is one particular Spirit, and uncrea
ted Perfon, of a true and real Subfiftence,
and fo the one Eternal God, and yet not
God the Father, nor God the Son, but the

The Holy Cafholick Church. 107
the Spirit pf them both; the Third Per
fon in the Trinity, proceeding from them
both; that he is not only perfectly Hcdy
in hriiafelf, but the Caufe of all Holinefs
in us, he reveals the Will of God, and il
luminates the Minds of Men .* And thus
I Believe in the Holy Ghoft. v '

Article IX.
The Holy Catholick Church.
BY Church in this Article, we under- p. 339-
ftand the Church of Chrift, /. e. all
Christians wherefoever difpers'd.
But there are many Chriftian.Churches,
how are they One ?
Anfw. By Aggregation.
Shew we then in what this Unity does
confift, or how Chrift's Church is One?
Firft, 'Tis fo as to the Origination ;
the firft Church was the Twelve Apoftles,
and the 1^0 which Believ'd, and were
Baptiz'd in Chrift: All other Chriftian
Churches are a part of this, and make
One, of which Chrift is the Head-Cor
ner-Stone. Secondly, 'Tis One, becaufe they agree p- 34°-
all in Edith, Ephef.4 s.
Thirdly, Becaufe they receive the fame
Sacraments, the Signs and Badges of the
Peo-

108 ARTICLE IX.
of God, Mat. 28. 19. There is one Faith,
one Lord, one Baptifm ; Ephef 4. 4. again
1 Cor. 10. 17.
p. 341. Fourthly, Becaufe they all worlhip the
fame God, and have the fame Expectati
on of Eternal Life, Gal. s. s-
Fifthly, They have one Difcipline and
Government, the fame Chrift ruleth in
them all; they have the fame Paftoral
Guide to teach and direct them.
For thefe Reafons, Multitudes of Con
gregations, gather'd together for the Wor
ship of the fame God, are call'd one
Church. Confider now the Exiftence of the Church.
p. 344: The Exiftence of the Church of Chrift,
is the Continuation of it unto the end of
the World.
Prove we then that it will fo conti
nue. We are affur'd of this from the Promi
fes of God, On this Rock I will build my
Church, and the Gates of Hell fhall not
prevail againft it, Mat. 16. 18. Again, Go
teach all Nations, — And loe I am with
you unto the end of the World.
*-343- Confider the Sanctity of this Church.
Firft, 'Tis Holy in Reference to the Vo
cation, by which the Members thereof are
call'd, and feparated from the reft of the
World.

The Holy Catholick Church. 109
World ; God hath call'd us with an Holy
Calling, * Tim. 1. 19.
Secondly-, Every one that names the
Name of Chrift, is oblig'd to depart from
Iniquity, therefore 'tis Holy, 2 Tim. 2.
39- Thirdly, God's End of conftituting a
Church, was to purchafe an Holy and pe
culiar People; by this, Holinefs was to be
increafed, and Men fitted to fee God;
for without Holinefs, no Man fhall ever
fee God.
Fourthly, 'Tis Holy in Reference to p. 344;
the Saints departed unto the Prefence of
God. Obj. There are very bad, as well as
good Men, that profefs the Faith of
Chrift; therefore the Church is not Ho
ly as to the Members of it.
Anfw. This is true, that good and bad
are in the Church; for Chrift fays, 'tis
like a Field of Wheat and Tares; like a
Net that catches all forts of Fifh ; like a
Floor of Wheat „nd Chaff, &c. but it may
be call'd Holy never thelefs, as St. Matthew
call'd Jerufalem the Holy City, Mat.iz.
10 though we know many corrupt Men
liv'din it, but the Major part was not fo.
Confider now the Univerfality of the p. 345--
Church, Catholick Church. Catho-

iiq ARTICLE IX.
p. 34«. Catholick in the common Senfe Pf the
Word, fignifies nothing elfe but General
or 'Dniverfal. .
p. 348. From the Expreffions of the Fathers
which agree with the Scriptures, when
the Church is defcrib'd in them, we may
conclude the Church of Chrift is truly
Catholick, and that the truly Catholick
Church, is the true Church of Chrift.
Firft, This Catholicifm confifts in the
, diffufivenefs of the Church, grounded up
on the Commiffiori given to the Builders
of it : Go tsach all Nations ; again, Chrift
was to have the uttermoft parts of the Earth
for his Poffeffion, Pfal. 2. 8. Repentance
was to be preach'd in Chrift's Name thro'
all Nations, &c. Luke 24.47.
Secondly, The Church is Catholick, be
caufe it teaches a Chriftian all his Duty
towards God and Man, and prepares him •
for Eternal Happinefs.
p.34p. Thirdly, Becaufe it obliges all Condi
tions of Men to an Univerfal Obedi
ence. Fourthly, Becaufe it cures all corrupt
and vitious Minds, gives Men all Graces,*
rectifies their Wills, &c . and makes them
perfect Men in Chrift Jefus..

Tu

The Holy Catholick Church. 1 1 1
''Tis neceffdry to Believe the Holy Catholick
Church; becaufe,
Firft, By the Church of Chrift only we
fliall be fav'd ; Chrift added to the Church
fuch as fhould be fav'd, Acts 2 . 47. We can
befavdby no Name, but the Name of Jefus,
Acts 4. 12. and that Name is no. otherwife
given than in the Church.
Secondly, That we may take care not p. 35-0.
to be eaft out of it by others, nor by our
;own Apoftacy: The Church is but one,
¦ and as long as we are fhut out from that,
we are fhut out from Heaven.
Thirdly, If we are not of this Church,
we can be of none, for it is the only true
Church, and all true Churches are Parts
of this.
Fourthly, We muft Believe it Holy, left
we fhould think to gain Salvation by our
being of ife, without that Holinefs which
is required in us ; unlefs we are Holy, the
Privileges of the Church would but in-
hance our Guilt, becaufe we neglect the
Means of Salvation.
Thus much is contain'd under this Article.
I Believe that Chrift, by the Preaching'
of the Apoftles, gather'd unto himfelf a
Church, to which he daily added, and
will add unto the Ends of the World; and
which will endure to the end of all Things. This

iix ARTICLE X.
This Church is Holy, becaufe of its Au
thor, Inftitutions and Members ; it is not
like that of the Jews, limited to one Nati
on, but by the Affiftance of Chrift to be
propagated and diffeminated thro' all Na
tions, to contain all Things neceffary to
Salvation, to give us Graces, and to guide
as in our Actions. Thus 7 Believe the
Holy Catholick Church.

Article X.
The Communion of Saints.
p. 3^4. Q^Aints, in this Article, are Members of
O the Church of Chrift , that believe,
and live according to the Gofpel of Chrift,
• by which they are fanctified.
p. 3f 3. In what does their Sanctity, • or Saint-
fliip confift, and who may properly be
call'd Saints?
Sanctity or Holinefs in one Acceptation
fignifieth Separation. The Things under
the Law that were counted Holy, were
feparated from the Common Ufe, to a Ufe
Divine -, fo the Ifraelites were call'd an
Holy People, becaufe they were feparated
from other Nations, being call'd by God,
and chofen by him, altho' they often re-
beld. But

The Commilnion of Saints. 11,3
But there muft be more than ari out
ward Denomination to make a Man a
Saint ; there muft be an inward Holinefs ;
and from the Gofpel we learn who are
thus qualified. Thofe then are Saints,
who are fanctified in Chrift Jefus, i Cor.
1. 2. Their Faith makes them fuch, by
Which they are Regenerated ; He that be- p. 35-4-
lieveth that Chrift is Born of God, 1 John
S. 1. God purifieth their Hearts by Faith.
Their Converfation makes them fuch ; as
God who call'd them is Holy;, fo are they
Holy in all manner of Converfation, 2 Pet;
1. 15", &c.
The Saints then in this Article, are
thofe of the Church of Chrift, who are
call'd by an holy Calling, and are fanctifi
ed by the Holy Spirit. Thefe are the;
Saints of the Church of Chrift, but there
never was arty Church of God without
Saints ; we read, Pfal. 89. s- The Affembly
of the Saints. Mofes faid, All the Saints
of God are in his Hand. The Bodies of
the Saints that flept arofe ; which fhews
they were Saints when living, and when
dead ; firft Saints of the Church Militant,
and then Saints of the Church Trium
phant, that is, in Heaven.
- Confider now who thefe Perfons are, p. y>s.
With whom the Saihts of the Church of
Chrift have this Communion ; and in what
the Communion* which they have, confifts.
I Thefe

ii4 ARTICLE X.
Thefe Saints then have Communion
with God the Father, i John 3. i. and 1
Pet. 1.4.
They have Communion with the Son,
2 John 9. again, John 17. 20, 21, 23, Our
Communion is with the Father' and the
Son, 1 John 1. 3.
They have Communion with the Holy
Ghoft ; this is exprefly faid, 2 Cor. 13, 14.
p. 3j-<$. They have Communion with the An
gels, Heb. 1. 14. Matt.. 28. 10.
The Saints have Communion with Hy
pocrites, i. e. they profefs the fame Faith,
have the fame Inftitutions and Sacraments,
&ca The Difference lies in the inward Ho
linefs of the Saints ; the faving Grace,
Newpefsof Spirit, &c. The Saints do not
Sin in thus Communicating with Sinners,
for it is not with the Sin, but the Sinner;
in that alfo which is not Sin.
p. 377. The Saints have Communion one with
another, while they live in the Church,
wherefoever difpers'd, 1 John 1. 7. If ye
walk in the Light, ye have Fellowfhip one
with another.. They are all one Body,
and have one Head Chrift Jefus ; they
have the fame Graces, Promifes, Hopes,
®c. They Communicate with thofe that are
Departed, and are in Heaven, Heb. 12.
22.- Their Communion when living implies
a Communion when dead ; for they, were
joyn'd

Communion of Saints. uf
joyn'd by Holinefs, over which Death hath
no Power> This Communion with the
Saints departed, confifts in the Hopes we
have of being once as Happy as they, iri
our Refpect we have for them, in ourp-3^i
Study to imitate them* but'what they dp
in Heaven for us on Earth, and what we
ought to perform in reference to them in
Heaven, no Man can tell, only that they
make Supplications for us, and that we
ftrive to Imitate them.
Tu neceffary to Believe the Communion of
Saints, becaufe
It will incourageus to liveHolily, with
out which we can have rio Fellowfhip1 in
Heaven; It will make us love the Saints thatP-j^
live, and reverence thofe that are dead ;
we being all Members of one Body, of
confequence muft love one another:
It will make us Merciful arid Charitable' ;
if they Communicate with us in the Mer
cies of God, they nought to have fome
fliare alfo in Man's Compaffion.
The Refult of all is this :
I Believe that the Saints of the Church
Pf Chrift have Communion while they live,
with the Father, Son, and, Holy Ghoft,
who dwell in them, alfo with the Angels',
who delight in doing them Good ; that
I 2 they

n6 ARTICLE XI.
they have not only an outward Fellowship,
/. e. in Word and Sacraments, but alfo an
inward Union and Conjunction, with all
the Saints on Earth as living Members of
Chrift ; this Union is not feparated by
Death, but they have Fellowfhip with all
the Saints in Heaven, which from the
Death of Abel have ever departed. Thus
I Believe the Communion of Saints.

Article XI.
The Forgivenefs of Sins.
p. 3,j0, TP HAT is, 7 Believe the Forgivenejs
JL of Sins is to be obtain' d in the Church
of Chrift.
Firft, What is the Nature of Remiffion
of Sin, and in what that Action does con
fift? To underftand this, three Particulars are
neceffary.
I. What is the Nature of Sin] which is to
be forgiven ?
Sin is the Tranfgreffion of the Law, i
John 3. 4. We are to act acoprding to the
Law of God, and whoever in Thought,
Word, or Deed offends againft that Law, Sins;

The Forgivenefs of Sins. 117
Sins ; Omiffiori of any Duty, evil Habits,
evil Inclinations, corrupt Minds, howe- p. 361 •
ver contracted, whether by themfelves,
or others, make Men Sinners.
II. What is the Obligation of Sin, which
wanteth Forgivenefs.
We are liable toPunifhrnent for every.
Sin, for all Sin is a Tranfgreffion of the
Law of God. That we are fubject to Pu->
niflimerit, Chrift teaches us, Matt.s.n-
He that is angry with his Brother without
a caufe, &c, again, Matt. 3. 29. All Sins
fhall be forgiven unto Men, &c. but hep. 36%,
that blafphemeih againft the Holy Ghoft fhall
never be forgiven, &c. which plainly fhe Ws,
that unlefs there was a Forgivenefs of Sins,
for every Sin we fhould be Punifh'd. The
Guilt remains after the Sin is committed,
and the Sinner is ever a Debtor to God,
and liable to any Punifhment God will in
flict.III. What is the Forgivenefs of Sin, or
in what doth it confift?
Under the Law without jhedding ofF,^,
Blood, there was no remiffion of Sins, Heb.
9. 22. which was a Type of Cnrift's dying *
for the Sins of all Men ; by which God
was reconcil'd to Mankind, and fatisfied, p. 3*4,
trio' his Wrath was great ; In the Forgive
nefs of Sins, this Reconciliation and Satif-
I 3

11B ARTICLE XI.
faction is contain'd ; and this was effected
by Ghrift's dying for us, as appears, 2 Cor. s.
1 18 . We are reconcil'd to God by Jefus Chrift.
This is again, exprefly faid, Ram. j. 10.
Col. 1 .10. God was alfo fatisfied by Chrift's
p. 366. Death ; We were redeem'd by the precious
Blood of Chrift, 2 Pet. 2. 1. Our Sins were
great, and the Great God was offended
at them, a Compenfation or proportiona
ble Satisfaction was requir'd; Chrift there
fore, who is of infinite Majefty, gave his
Life a Ranfom for Siriners, by which God
was fully fatisfied, and" Man redeem'd.
In what doth it confift ?
We had all offended, and ought all to
be punifh'd ; but Chrift dy'd and gave
Satisfaction for us, thro' which we were
reftor'd to God's Favour, and the Obliga-
tion to Eternal Punifhment was taken off:
p. 367. Arid in this Act of God confifts the For
givenefs of Sins.
Secondly, How is this great Privilege
of Forgivenefs of Sins propounded to the
Church ; and how may the Members of
it procure and obtain it?
How is it propounded) to the Church?,
When Chrift fent out the-Apoftles, He
bid them preach Remiffion of Sins in his
Name among all Nations, Luke 24I 47.
again, Thro'. Chrift is preach 'd unto you,
For-,

The Forgivenefs of Sins. , 119
Forgivenefs of Sins, Acts 3.29. Thus we
fee that preaching Remiffion of Sins, be-
longeth certainly, and in fome Senfe pe
culiarly, to the Church of Chrift
How fliall a Member of Chrift's Church p. 3<js.
obtain Remiffion of Sins ?
By Baptifm and Repentance.
All Sins committed before Baptifm, by
it are forgiven. Repent, and be Baptized
in the Name of Jefus for the Remiffion of
Sins, Acts 2. 38. Again Mark 1. 1. Arife
and be Baptized, andwafh away thy Sins,
Acts 22. 16. and all Sins committed after
it, may be forgiven ; in the Lord's Pray
er we are taught to pray for the Forgive
nefs of Sins, becaufe through the Frailty
of Human Nature, we always Sin; and
He who fays he hath no Sin, is a Liar: p. 398,
We muft therefore ofeen repent, and We
fliall as often be renewed by God's Grace,
and pardoned by his Mercy.
Tis neceffary to Believe this Article ;
becaufe,
ft will comfort us, when we confider
that our Sins will be forgiven us.
It will make us efteem God's Goodnefs,
and our own Happinefs ; both which are
feen in the Certainty of being by Repen
tance reconcil'd tp God, though our Sins
are great. I 4 It

i2o ARTICLE Xli.
p. 37o. It will make us love God ; asthe Deb
tor in the Gofpel, Luke 6. 41. lov'd his
Creditor, becaufe he forgave him.
It will teach us what we owe to Chrift,
to whom we are in debt for this Forgive
nefs, Acts 13. 38.
The Refult of all is this.
I Believe that we are all Sinners, and
therefore liable to Eternal Miferies ; and
it pleas'd God to give his Son to die for
us, by the fhedding of whofe Blood he
was reconcil'd to us, and perfectly fatif-
fy'd ; Which took off our Obligation to
Punifhment; and hath appointed in the
Church of Chrift Baptifm for the firft
Remiffion, and Repentance for the con
ftant, Forgivenefs of all following Sins;
and thus I Believe the Forgivenefs of
Sins. Art i c l e XII.
The Ref»trrMm of the Body.
p.57i. \~KT& have already fhew'd the Notion
V V and Nature of Refurrection ; let
us now confider the Refurrection to come,
and who fhall be rais'd, how we are af-
fur'd of a Refurrection, and in whatman-
ner we fhall rife. The

The Refurrection of the Body. 121
The Bodies of Men,though long Dead, p.37Jl
corrupted, and difpers'd, fhall be recol
lected and united to their own Souls.
To prove this, let us confider Three
Particulars :
Firft, 'Tis not Impoffible.
Secondly, 'Tis Probable.
Thirdly, A Chriftian is certain of it.
1. The Refurrection is not impoffible. §
If it be impoffible, it muft be in Refe
rence to the Agent, or Patient. .
It is not impoffible in Reference to the p. 37 3,
Agent ; for He is God, and with God no
thing is impoffible; He knows every Duft
^nd Stone that belongs to us, Pfal. 139.
15-. and nothing is hid from his Sight; he
knows where all the Particles of our Bo
dies are fcatter'd. It is not therefore im
poffible to raife us in refpect of God's
Wifdom nor his Power, for he is Omnipo
tent, and can do what he pleafes ; every
Duft and Stone of our Bodies corrupted,
at his Command muft be united together
again. The Refurrection therefore is not p. 3 74-
impoffible inReference to the Agent,God.
Nor in Reference to the Patient, the
Bodies of Men.
No one can perceive a Contradiction,
or an ImpofEbility in faying, a Man who
was Duft, and is return'd to his Duft, fliall
become what he was before. Why fhould not

122 ARTICLE XII.
not that- Fiat which produc'd him out of
nothing, bring him now he is corrupted,
to what he was before ? It is as eafie to
make that to be again, which once was,
as to make that to be, which before was
not. 2. The Refurrection is probable.
t. 37J-. Firft, The Lives of many Beafts, Birds,
fifties and Plants,are much longer than the
Lives of Men, whofe Souls are Immor
tal ; can we think thefe ignoble Creatures
fliould befo permanent, and Man fo foon
diffolv'd, and his Body feparated from his
Soul, unlefs hereafter they were to meet
againi and enjoy an Eternal Life? If it
were not fo, this prefent Life would not
be proportionable to our Composition,
which is made up of fuch noble Ingredi
ents. Secondly, Man's Will is free, and of all
Beings on the Earth can do Good or 111,
and confequently is alone fubjedt to Re
wards and Punifhments ; we are to fuffer,
or be rewarded for the Things done in
our Flefli ; and how can that be effected,
unlefs we rife ? feeing the Soul is hot to
'•37* fuffer, or be rewarded alone ; 2 Cor. $.
10. Irrational Beings are not to rife, be
caufe they are not fubject to Re wards and
Punifhments. Thirdly^

The Refurrection of the Body. 113
Thirdly, We fee every*" Twenty four
Hours a Refurrection, the Day dies into
a Night, and in the Morning revives ; the
Summer dies into Winter, the Earth is
cover'd with Snow, or crufted with
Froft, and all things are hid, but at Spring
they revive, and appear again ; this is an
annual Refurrection : The Corn is buried
and revives again, by which Refurrecti
on we fubfift. Thus we fee all Things
rife, and can we think that Man only fhall
be eternally buried ? That all Things fhould
be reftor'd thus to Man, and not Man to
himfelf? From thefe Confiderations, we
may conclude that a Refurrection is pro-?
bable. 3. A Chriftian is infallibly certain, that
. 'there^ will be a Refurrection.
To prove which, let us fliew that God
in his Word has reveal'd to Man, that he
will raife the Dead, and has feveral ways
confirm'd his Will.
In the OldTeftament we have not much p-37$,
Revelation of this. Job fays, 7 know that
my Redeemer liveth, &c. and though the
worms eat my body, yet in my flefh I
fhall fee God, Job 16. 25-. job here cer
tainly fpeaks of the Refurre&ion, and fo
a Chriftian muft believe, againft the frivo
lous Expofitions of the Jews, In

i4j ARTICLE XII.
In the New Teftament we may fee the
Refurrection was reveal'd to Man. Chrift
refuted the Saddmcees out of the Law of
Mofes; I am the God of Abraham, Ifaac,
and Jacob; God is not a God of the dead,
but of the living. St. Paul, Acts 2.3.6.
joyn'd with the Pharifees, who believ'd
the Refurrection, when he was call'd in
p. 379. queftion for preaching the Refurrection of
the Dead. From whence 'tis plain, that
the Refurrection was reveal'd under the
Law ; for we find fome of the Jews did
believe it, others not, and confequently
our Propofition is true, that God has re-.
veal'd it to Man. t
God hath feveral ways confirm'd our Faith
of the Refurrection.
We read of three Refurrections in the
OldTeftament; the Child of the Widow
pf Sarepta, 1 King. 17. 22. the Child of
the Shunamite, 2 Kings 4. and the Man
who reviv'd by touching the Bones of E*
lifha in the Sepulchre, 2 Kings 17.21, We
read of as many in the New ; the Dangh*
ter of Jairus, Mark 5". 41. the young
Man at the City Nairn, Luke 17. 12. and
Lazarus when he had been long buried,
Joh. u. 39- Thefe are Proofs of the Ge
neral Refurrection, but far lefs thanrthe
Refurrection of him, who raised thefe we
rea,d of in' the Gofpel. Chrift

The RefUrrectkn of the Body. 12 5
Chrift himfelf.; together with the Bo- p. 380.
dies of other Saints that flept, arofe ; which
is a great Teftimony of the Refurrection:
Of which Chrift is not only an Example
with the reft, but 7&r;Refurrection forces
us to believe a General Refurrection. We
are afliir'd by this, that all fhall rife, Acts
17. 31. 1 Cor. is- 21. Chrift dy'd, rofe,
and reviv'd, that he might be the Lord of
the dead, and of the living, Rom. 14. 5.
Now God is not a God of the dead, nor
Chrift Lord of the dead, as dead, but
as it is in his Power to revive them.
Chrift was to reign till he had deftroy'd
Death, 1 Cor. 15. 25-. Now Death can
not be deftroy'd, but by a General Re
furrection. Again : All Men muft die, and after
that the Judgment. Chrift was raifed,
that he might be Judge, and we muft be
rais'd to he Judg'd . Thus are we afliir'd ,
from Chrift's rifing, of a General Refur
rection; and alfo have prov'd, aswepro-
pos'd,. that it is poffible, probable, and
that a Chriftian is infallibly fure of it.
That fame Flefh, from which the Soul was p. 381
feparatedat the Day of Death, at the
Laft Day fhall rife, and be united to its
own Soul.
Tho' the worms eat my body, yet in my
ftefh I fhall fee God, Job 19. 26. He that-
raifed

i±6 ARTICLE XIL
raifed Chrift, fhall quicken our mortal Bo
dies, Rom. 8. ii. This corruptible muft
put on incorruption, &c. i Cor. 15". 5*3 .
Refurrection fuppbfes the Identity of
Body ; a Man's Soul does not dye; 'tis
his Body, and no other Body but his own;
and therefore that fame mUft rife dgain.
p. 384. The Bodies are to rife from the Graves
in which they lay, Dan. t\. 2. Joh. s-
28. Thofe that are in the Graves fhall rife;
The fea fhall give tip the dead, &c. Rev.
20. 13. Now if we fhould not rife with
the fame Bodies, the Sea and the Grave
would not give up their Dead: For that
muft rife which the Grave gives up, and
the Grave has nothing but that Body
which was laid in it.
P.3S3. The Judgment proves the Identity of
Body; we muft appear, that every one may
receive the things done in his body, 2 Cor.
jr. 10. Now he muft receive either Re
ward or Punifhment ; and not only the
Soul, but the Body alfo muft receive it*
and it will not be a juft Retribution, if a-
nother Body is punifh'd ; or if we fee God
with other Eyes: Again, God will de-
ftroy both the foul and body of the wicked
in Hell, Matt. 10. 28. but they that glori-
fie God in their body and fpirit, he will
glorify them in their bodies and fbirits,
1 Cor. 6) 20. Saints are the Members pf
Chrift, their Bodies the Temples of the
Holy

The Refurrection of the Body. 127
Holy Ghoft ; certainly then they will not
always lye in the Grave.
The Examples in the Old and New Te
ftament prove this. Many bodies of the
faints arofe, &c. Matt. 17. S?- certainly
they were their own Bodies ; Chrift alfo
rofe in his own Body ; thefe were Exam
ples of the Refurrection, and as fuch
were rais'd in their own Bodies; in like
manner we fhall all fo rife.
Having prov'd the Certainty of a Re- p. 384.
furrection, and that of the fame Body
which was dead, let us proceed to fhew,
To whom the Refurrection does belong.
To prove this, Let us fhew the Re
furrection belongeth not to the Juft only,
but to the Unjuft alfo.
'Daniel fays, Many fhall awake, fome p. 387.
fhall rife to ever lafting life, and feme t»
everlafting fhame ; certainly the Juft will
never rife to Shame, therefore the Un
juft will: Again, the juft and unjuft fhall
rife, Acts 24, 15-. The Juft will inherit
Heaven, the Unjuft muft rife to everla
fting Miferies, Mat. i*s- 34- Thus we
have prov'd this Proposition.
II. Not only fome of the Juft or Vnjuft, p. 385-.
but all of them, i. e. all Mankind fhall
rife again.

As

r28: ARTICLE XII.
As in Adam all dy'd, fo in Chrift all
fhall be reviv'd, t Cor. 15". 22. Chrift
was to deftroy Death ; now Death will
not be deftroy'd, if any remain dead;
therefore they will all rife.
Chrift is Lord of the Dead, and there
fore has a Right to raife them all to Life.
Chrift exprefly fays this, Joh. 5*. 28. The
Defcription of the Day of Judgment fully
proves it ; All nations fhall come before the
thrme, &c. Rom. 14. 10.
?. 386. This Refurrection is not yet paft, as
fome Hereticks fuppofe; but it will not
come till the Laft Day, Joh. 6. 39. Mat.
13. 39. and the Harveft is the end of the
world; again, we muft rife at the laft
Trump. The Refurrection therefore is
id come.
'Tis neceffary to Believe this Articlei

e

It declares the Wifdom, Glory, Juftice^ 1
Power, and Mercy of God ; his raifing
us is a fort of a new Creation, in which
is feen his Wifdom and Power, in gathe
ring the Particles of diffolv'd Bodies,
and uniting them to their own Souls. His
p- 387. Mercy and Juftice are feen, in promifing
us Life after Death, and Rewards and
Punifhments according to our Deferts. '
Secondly, If we believe there is a Life
to come, we fliall not fear our own Death, n>

And the Life Everldftingt 129
nor too much lament the Lofs of our
Friends, like Men that have no hope,
1 Theff. 4. 13.
Thirdly, It will make us prepare otir p. 38g
felves in this World for the next; for
who can deliberately fin, when he thinks
of a Judgment to come ?
The Refult of all is this :
I Believe we fliall all die, and rife a-
gain after Death : That the very nume- p- 38$
rical-jBody which did fall, fliall rife again,
and he united to its own Soul, which was
feparated, and liv'd in the Hand of God,
tho' it be reduc'd into Afhes. In this Re-
furreftion no Man fliall be excepted ; but
all fliall rife, the Juft to Happinefs, the
Unjuft to Mifery ; and this will be done
in the Laft Day. Thus I 3elieve the Re*
furreftion of the Body.
. And the Life Bfuerlafing.
WHICH Phrafe, tho' it be often p. „•:
us'd for the Reward given to the
Elect, may be taken as comprehending
the Condition of the Wicked.
All then that die muft rife again, arid
live to all Eternity 5 fome in Happinefs,
others in Mifery.
Begin we then with the Refurrection
to Condemnation: Thofe that die in
K their

>at article m:
thflir Sins, fhafcli rife, and Ik® ifteyejEjar.
fting Fains. ; 'for their Bodies will no* be
cohfum'd, or annihilated, neither will
t&eir Pains ever oeafe:
Whjch two Propofitions we wili p?pvey
p- 39'-I. The Wicked, aftex the. Judgment, fhall
not be annihilated, but Eternally live
in Body and Soul, %o> fa texmented for
,. tf^in Sins done- m &he* Fijeftj.
'Tis fsbrangsly ridiculous, to think:* as
fom® do, that ajfll God's Menaces: tojtfisck.-
ed, Men, figaiifee no. more, than thalc^hen
they> die they fhall never be agajfat; when
CAriflrfeys, Bear nop them who are able to
kill (ke> body, Ssc<. bM rsat&erhim. who can
-deftroykbotb body < and. fiukm heM\, Mat. ia,
2:&. Thisi, they'feyv is no more, than that
G&dwilli deflarbyi then, not torment them
for ever ; this woujdc imply, that God is
not able to torment them ; for there is no
Reafon why it fhoui4*f$eafc only of De
struction, and not of Torment, but be
cause he is able to do the one, not the Q-
ther ;- but a ChrifMan- muft believe other-
wife. The Judge will fey to the- Wicked,
%^ar^fmm-me,ye&u^fed, into &&er lafting
fikes M-t- *S- 4*- And l-~& any flionfa
think the Fire, and not the Torments,
Eternal, ie fofloweth* they-JHwll [go away
into everi'afting fmifhmen^, < He

AM the Life' Ever lafting. ir%*
He fhafl burn the chaff with 'mqueffdh* p.,^%.
able fire, Mat. 3. 12. again, where the
worm dieth not, and the fire is not quench
ed, ''tis prov*d therefore, that the Wick^
ed fhall not be annihilated, but eternally
tormented.
II. The Jufike of God fhall never fail to?- W-
inflict Torments upon dinners thai die
in their Sins.
Defpajr is Pne of the chief Ingredients
offHSelV andUf cfoero was: ariy Hope that
God would relent, it would not be rJef--
feet Hell. Wd cannot obtain God's- Fa-
vow,, when the Means arP loft by whibh:
we frfesuld! obtain; k ; but in the others
Wbrl& there i* no Place for Faith' or Re
pentance*. Without the MedMoirof Chrift' none
can enter into Heaven : After the Jddgk
ment, Chrift's Mediatpf?fhip ceafes, arid1
theMkgdem is delmeYed t'o>God\t even ihe
Father. Tfhe"re is n& Hopes therefore
that* God will; relent^ arid eafe om Pattis;*
Confider now the Refurrection of the ?¦ 394.
Juft unto %it&Eve&8&mg.', __ which
Words i«cowtsanad all- thaft' God has pro
mis'd, . Chrift purchas'd, affid' with which
Man.flfallbe-'r^Wiara^iiif the otfter? World .
Thw-Sfciiits ^ fhailiHave' Eternal* Eife after v. 39?.
theB^ftorection, i. e. they fhall be Eter
nally Happy. K 2 To

131 ARTICLE XII.
To explain this, let us confider iri What
that Happinefs confifts.
I. The Bodies of the Saints, rais'd from
the Dead, fhall be made fpiritual, and
incorruptible.
This is plain, i Cor* 15". 42. The Flefh
isfown in corruption, rais'd in incorrup-
tion; fown a natural body, rais' d a fpiri
tual; and Chrift will make this Alterati
on; who fhall change our vile bodies, that
they may be like unto his glorious body,
Phil. 3.21.
39<5, As for the Soul, it fliall be highly exal
ted, in all its Parts or Faculties ; the Un
derftanding fliall be rais'd to the utmoft
Capacity, which fliall be compleatlyfill'd.
We now fee as thro' a glafs, darkly ; but
then face to face, 1 Cor. 13. 12. and we
fhall be like God, for we fhall fee him as
he is, 1 Joh. 3. 2.
We fliall be free from all Pain, Mifery,
Infirmity, Gfc. all which we fhall obtain
by the Fruition of God ; and this is the
Life. And to compleat our Happinefs, it
will be Eternal; if otherwife, it wPuld
not be compleat. ,
This Life is exprefs'd in Scripture, an
Eternal Habitation, Eternal Salvation,
Eternal Inheritance, that fadeth not away ;
but we are taught more plainly by Chrift him-

And the Life Ever laft ing. 134
himfelf; If any man keep mffayings, he
fhall never fee death, Joh. 8. 51 ; again, He
that believeth fhall not die, Joh. 11. 26.
The Belief of this Article is neceffary,
To deter us from Sin, to make us fol- p- 397
low Holinefs, and fpeedily repent ; for
nothing but Sin unrepented of, can bring
11s to the Fire which we have prov'd E-
ternal. It will breed in us an Awe of God, a
jealous God, a confuming Fire, &c. and
make us tremble at his Wrath againft
Sinners. He that does not believe the Torments
to come, can never perfectly efteem the
Love of Chrift, who has redeem'd, arid
freed him from them.
This Eternal Happinefs in Heaven will
make us defirous of it, and confequently
live accordingly.
It will make us defpife the Things of
this World , and fet our affections on things
above. It will encourage us to take up Chrift's
Crofs, and alfo fupport us under it, when
we confider our Reward in Heaven.
Thus a Chriftian muft exprefs his Belief
of this Article.
I Believe that after the Refurrection,
and the Day of Judgment, the Unjuft,
K 3 in.

134

ARTICLE XlL
In Body 'and Soul fhall eternally be pu,
nifh'd in Hell for their Sins; that God
ihall never ceafe to inflict, npr they to
fuffer Torments : That the Juft fhall inhe
rit Eternal Happinefs, free from Death,
Sin, and Sorrow, and that without Fear
of lofing their Happinefs, they fliall con
tinue with God and the Lamb for ever
more. And thus I Believe the Life Ever-
lafting.

. . * .. .

S O ME

SOME
QUESTIONS
1 i UPON EVERY
A R T I C L E,
Very ufeful after Reading this Abridg
ment of Bifhop Pearfin's whole Expo-
fition of the Apostles Creed.

Il > ilili' U '

A R T I C LE I.
7 Believe.
WHAT is the Force of thefe Words
1 Believe*.
What is Faith in general ?
What is Credibility, or that which
makes a Proposition credible ?
How i9 Faith diftinguim'd from Know*'
ledge and Opinion!*
What then is the formal iReafon of Faith ?
What Qualifications are neceffary in
fuch a Teftimony, as is fufficient to in
duce Belief?
How manifold is Teftimony ? and con
fequently how manifold is Faith ?
K 4 I

- * 3 3 gfaeftions upon the Articles , <
Is Faith from Human Teftimony tp be
rely'd on ? How far, and why ?
What is Divine Faith?
Is Divine Teftimony a Principle of Be
lief to be infalliby rely'd on, and why?
How, manifold is Divine Revelation?
How and under what Qualifications is
God's Revelation to another, aReafon of
Divine Faith to me*.
Give Inftances of God's Revelation to
others, which are Caufe fufficient of Di
vine Faith.
What is the Nature and Principles of
the Faith of Chrifiians now ? and, why
do we fay 7 Believe ?
What are the Reafons which oblige us
to make open Confeffion of our Faith?
What then is the Serife which every one
is fuppofed, or ought to have upon his
Mind, when he makes Confeflion of his
Faith in thefe words, v 7 Believe?
Why is God as diffufive in the Creed
as Believe ?
Why is it proper to acknowledge a God
in the beginning of our Confeffion ?
What is the Notion of a God?
Hath the Soul of Man any inbred Know
ledge of a God?
What is the Objection againft the Affir
mative? Is the Exiftence of a God a Truth felf-
evident? !' :
What

§faeftions upon the Articles. 137
What are the Reafons which fupport
the Negative?
What are the natural Truths which
prove the Exiftence of a God ?
Why is it neceffary to Believe the Ex
iftence of a God ?
Do thefe words (I Believe in God) im
ply the Unity of the Godhead? and why?
What are the Reafons which prove that
there is but one God?
Why is it neceffary to Believe the Uni
ty of the Godhead ?
What Senfe is every one fuppofed to
have upon his Mind, when he fays, I Be
lieve in God?
I Believe in God the Faf her.
Why is God always call'd a Father?
Why is he more ftrictly the Father of
rational Beings ?
By how many Ways is God the Father
of all Things?
What is the ufe of this Relation?
Is this the proper Signification of Father
in this Article?
What is the eminent Notion of God's
Paternity, and the proper Explication of
it in this Article?
How many Ways may Chrift be faid to
be the Son of God?:
' Can the Relation between God and our
Saviour be deftroy'd ? What

8 ^ue ftions tipon the Articles.
What does the Eminency of the Father
confift in ?
Whence does the Dignity of the Father
appear? What is the true Notion then of the Fa
ther? What is the Ufe of all this ?
What is couch'd under thefe words, 7
Believe in God the Father ?
I Believe in God the Father Almighty.
What does Almighty here fignifie ?
What is the Nature of God's authorita
tive Power?
Is God's Power Independent? why?
Is it Infinite ? and why ?
Is it Eternal? and why?
Why is it neceffary thus to believe God's
Authoritative Power ?
What does Almighty fignifie befides
God's Authoritative Power?
What does he profefs, who adds Al
mighty to the firft Article of the Greed?
Maker of Heaven and Earth.
What is meant by Heaven and Earth ?
What is excepted in the Meaning Pf
that Phrafe?
Were inferiour Beings made ? and why ?
What is Creation, in the large Senfe
of the Word in this Article ?
Was there any pre-exifting Matter ?
What

Gfoeftions upon the Articles, 139
What are the Arguments that fupport
the Affirmative? ^ contra*
What Diftinction is .there when we fay
all Things were Created out of nothing ?
Did any thing external move God to
Create the World ? and why ?
What then did move him?
Was the World eternal?
How do you anfwer the Objections a-
gainft the Negative ?
Was it God that Created the World ?
How do you prove it ? .
Was it the one God? and why?
Was it God the Father ? and why ?
What is the Objection againft the Affirr
mative ?
How is it anfwer'd ?
What is the Ufe of all this?
What is couched under this part of the
Article, Maker of Heaven and Earth?

Article II.
And in Jefus.
IS not the Name of Jefus often ufed
in Scripture?
Which Jefus is fpoken of in this Arti
cle? Why is Jefus faid to be our Saviour ?
What is the Ufe of this Part of jhe fe
cond Article? What

140 Gfaeftions upon the Articles.
What is couched under, .And in Jefus?
And in Jefus Chrift.
What is the Signification of the word
Chrift ?
Did the Jews expect a Meffias ?
Upon what Grounds did they expect
him ?
How came all the Jews to expect a Re
deemer under the Name of the Meffiab,
when he is eyery where foretold as the
Anointed ?
Is the promis'd Meffias come?
How do you prove the Affirmative ?
Is our Jefus the Meffias ?
How do you prove it?
What was the end of Chrift's Unftion?
Was Chrift a Prophet, Prieft and King?
Prove the Affirmative.
Was Chrift Anointed with material Oil?
How then was be Anointed ?
Was that fpiritual Unction a fufficient
and proper Unftion, anfwering all things
contain'd in the legal and typical Unction ?
What is the Ufe of this part of the fe-?
cond Article?
What is couched under it ?.
His only Son.
How, and in what Senfe may Chrift be
faid to be the. Son of God? Is

^Ueflibns upon the Art ides. i 4%
Is there any thing particular in his Son-
fliip, which is not Competent to any p-
ther of the Sons of God? and what is it?
Is Chrift truly and properly God ?
By what Arguments doyou fupport the
Affirmative?* How had Chrift this Divine Effence,
from himfelf, or by Communication ?
What is the force of thefe words, On
ly-begotten of the Father?
Is this Communication a proper Gene
ration? and why?
What Objections are there againft Chrift's
being the Only-begotten ?
What is the Sum of all ? and what is
the neceffity of thus Believing?
Our Lord.
What is the* proper Signification of this
word Lord in Scripture ?
What is the full Signification of it as it
belongs to Chrift?
Whofe Lord is he? and why our Lord?
What Neceffity of Believing this?

w

Article III.
Which was Conceived.
HAT is the meaning of this, He
was Conceived? By

* 42 _^eftims. upon the Articles.
1 By the Holy Qhoft,
What.b^ tfhk is exchided?
Whait is. included arid imply'd ?
What was the Meseffity of this* Con
ception ? Born of the fcrgin Mary.
Was Chrift to be Born of a- Virgin?
Was Mary a Virgin ?
Did flier continue fo afterwards ?
What Objections are there ag#uftthifc?
What is. contain'd in trris< Article?

Ari^cle IV.

WAS the Meffias to fuler ?
Did Chriflr fuffer?
Were his Sufferings foretold ?
Did they agree exactly with what wa&
fosetoBi? In what Capacity did he fuffesr?
What did he fuffer in Body, what in
Soul?" What Neceffity of this Belief?
Under whom did He fuffer, and why
mentioned in Particular?
Was Cmmifiedi,
Was the Meffi as- to -be crucified? Was

igaefiims «^>« the Articles. 141
Was Chrift crucified?
What is Crucifixion?
What Neceffity of this Belief?
Dead.
Was the Meffias to die ?
Bid Chrift really die?'
What Union was diffolv'd, what con
tinued!? What Neceffity of this Belief?
And Buried.
Was the Meffias to be buried?
Was Chrift buried $ And what were the
Circumftances of iti -- •
What Neceffity of believing this ?

Article V.
He Defcended into Hell.
T Y^HAT varioos^Opimons have been
\\ held' GoncewiingChrift's De&ent ?
What is the right Notion of this De
fcent? What N©2fiffky of believing it?
He Mofe again*.
Was the Meffias tj© rife from cheDead?
DidiJeiiAtife, and how do you prove
it? Did he converfe afterwards ia>on Earth? By

*44 ^ue ftions upon theAriktest
By whom was he raifed >
The Third Day.
Was the Meffias to rife the third Day
precifeiy ?
What Cavils have been rais'd concern
ing this, and how are they wiped off?
What are the notable Circumftances
that concern this Day, and what Ufe may,
be made of them ?
What Neceffity of believing this ?
Article VI.
He Afcended, &c.
WAS the Meffias to afcend?
Did Chrift afcend?
What Heaven did he afcend into?
What Neceffity of believing this ? ¦
Sitteth at the Right Hand of God.
Was the Meffias to fit there?
What is the full Import of this Part of
the Article ?
What Neceffity of believing this?
The Father Almighty.
What does Almighty fignifie here?
How is God faid to be Almighty?
What is the neceffity of believing God
to be Almighty? Article

^uefttons upon the Articles. 1 45-
Article VII.
Prom thence he fhall come to Judge.
'AS the Meffias to come again ?
How are we fure that Chrift
Will Come again?
From whence fliall he come again?
To Judge.
How does it appear that there, will be
a future Judgment ? h
By whom will the Judgment be made ?
What Will be the Form of this Judg
ment ?
Who are the Perfons to be judged?
Quick and Dead ?
Shall they that are found alive, die, or
be changed ?

Article VIII.
7 Believe in the Holy Ghoft.
WHY is He call'd Ghoft? Why
Holy? -t
Is the Holy Ghoft a Perfon, and why ?
What are the Objections againft it?
What fort of Perfon is He, and why?
Is the Holy Ghoft God, and why?
Is He diftinft from Father and Son, and
how? L. What

146 §>_ieftio!$iS upon the Articles:
What is the Proceffion of the Holy
Ghoft? ..* .
What is his Office, in what Particulars
does it confift?
WhatNeceffityofbelievingthisArticle?

Article IX.
The Holy Catholick Church.
WHAT is the Church?
How one Church ?
How long fhall this Church exift?
Why is if faid tp be Holy?
What Objections againft the Holinefs
of it?
Why call'd Catholick, orUniverfal?
Why is it neceffary to believe theChurch*
to be Catholick ?
The Communion of Saints.
Who do you underftand by Saints?
What makes a Chriftian a Saint?
What is the Communion of Saints, and
with whom do the Saints Communicate?.
W hat is the Neceffity of believing this?

Article

<%$ejtums upon the Articles. 147
Article X.
The Forgivenefs of Sins.
HAT is the Meaning of believ
ing the Forgivenefs of Sins ?
^hat is the Nature of Remiffion of
Sins? How comes Sin to want Forgivenefs ?
In what does the Forgivenefs. of Sin con
fift? How may Forgivenefs of Sin-be pro-
cur'd ? Article XI.
The Refurrection of the Body.
H AT in the Refurrection is pro-

w

pos'd tp be believ'd ?
Is it poffible ? and why ?
Is it probable ? and why ?
Is it certain ? and why ?
Will the fame Body rife, and why ?
To whcjm does the Refurreftion be
long? Is the Refurreftion paft, or when will
it be? WhatNeceifity to believe this Article ?

Article

*4? Queftion* upon the Articles:
A r t i-c-i.fi XII.
Life Everlafting.
WH A T is thelmport of the Words?
Shall the Wicked live for ever m
Pain? *
Shall the Juft live for ever ?
How fliall they live?
What is this Happinefs in Body?
What in Soul?
-How is the whole Happinefs expreft in
Scripture ?
What Neceffity of believing this Arti
cle?

r-~&*r---*i'r.

F I N I S.

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