ARTICLE. I.

I Believ in God the Father Almighty, I. What this article contains. maker of Heav'n and Earth.] The meaning of theſe words is this, I certainly believ, and without any doubting, do profeſs God the Father, to wit, the firſt perſon in the Trinity; who, by his Almighty power, created out of nothing, the very Heav'ns and the Earth and all things contain'd in them; and having created them, he defends and governs them all: Nor do I only in heart believ, or by my mouth profeſs, but with my utmoſt endeavour, and ſtrongeſt affection I reach towards him as my ſupreme and moſt compleat good. This then is a ſhort account of the firſt Article. But becauſe in almoſt every one of theſe words, there lies hid mighty myſteries; the Curate ought to weigh them more diligently, that as far as God ſhall permit, the faithful may be brought with fear and trembling to the contemplation of the glory of his Majeſty.

The word [Believ] does not therefore in this place ſignifie,II. What it is to believ. to think, to ſuppoſe, to be of opinion; but, as the holy Scriptures teach, it ſignifies a moſt firm and ſure aſſent, whereby the mind does firmly and conſtantly adhere to God in the revelation of his myſteries. Wherefore he does rightly believ (in the ſense here meant) who is fully and certainly perſwaded of a thing without any doubt or wavering.

Nor ought any one to think that the knowledg of Faith is leſs certain,III. The aſſurance of faith. becauſe thoſe things which Faith offers to us to be believ'd, are not preſently beheld. For, the divine light, by which only we perceiv thoſe things, although it makes them not ſo very clear; yet it ſuffers us not to doubt of them. For God who commanded the light to ſhine out of darkneſs, 2 Cor. 4.6. Ibid. 3. he has ſhin'd in our hearts, that the Goſpel might not be hid to us, as it is to them that periſh.

And now from what has bin already ſaid,IV. Faith excludes curioſity. it follows, That he that has this heav'nly knowledg of Faith, is freed from all curious enquiry. For when God commanded us to Believ, he did not require of us to ſearch narrowly into his divine judgments, or to pry into the reaſon or cauſe of them, but commands us firmly and immutably to Believ. And this Belief makes the mind contented in the knowledg of his eternal truth. And indeed, ſince the Apoſtle witneſſes, That God is true, but every man a lyar; and ſince none but an arrogant or impudent fellow will refuſe to give credit to a grave and wiſe perſon, when he affirms any thing for truth; but preſſes him further to prove what he ſaid by reaſon and witneſſes: What raſhneſs and folly muſt it needs be for one that hears the very word of God himſelf, to demand reaſons for the heav'nly doctrin of ſalvation? Faith therefore muſt be held free, not only from all doubtfulneſs, but even from the very deſire of more certain evidence or demonſtration.

The Curate is further to teach,V. The outward profeſſion of faith neceſſary. That he who ſays [I Believ;] beſides that he declares the inward aſſent of his mind, which is an interior act of Faith, ought alſo openly to confeſs and declare that which he imbraces and holds inwardly in his heart, by a free and open profeſſion of his Faith; and this with the greateſt cheerfulneſs and alacrity. For the faithful ought to have the ſame Spirit which the Prophet had, when he ſaid,Pſal 115.1. I believ'd, and therefore did I ſpeak: And to imitate the Apoſtles, who anſwer'd boldly, even before the princes of the people, We cannot but ſpeak thoſe things which we have ſeen and heard: Acts 4.20. and be mov'd with the excellent ſaying of S. Paul, Rom. 1.11. I am not aſham'd of the Goſpel, for it is the power of God to ſalvation to every one that believes. And again,Rom. 10.11. (that the truth of this ſentence might ſufficiently be confirm'd) With the heart man believes to righteouſneſs, but with the mouth confeſſion is made to ſalvation.

[In God] Hence they,VI. How far faith excels the wiſdom of the world. to whom it is given, may learn what the worth and excellency of Chriſtian wiſdom is, and thereby how much we are beholden to the goodneſs of God, and may climb up, as by the ſteps or degrees of Faith, to the knowledg of the moſt excellent and moſt deſirable thing in the world. For, herein does the Chriſtian philoſophy manifeſtly differ from the wiſdom of the world; That the wiſdom of the world guided by the light of nature only, from the effects of theſe things which are perceiv'd by the ſenſes, making very ſlow progreſs, and that not without mighty toyl and difficulty, at length hardly reaches to the contemplation of the inviſible things of God, and to acknowledg and perceiv the firſt cauſe and author of all things: But on the contrary, the Chriſtian philoſophy does ſo ſharp'n the edge, and illuminate the underſtanding of the mind of man, that without difficulty it can mount up to Heav'n; and being illuſtrated with the divine brightneſs, can truly behold firſt of all, the very eternal fountain of light, and then thoſe things which are below him: So that with the greateſt ſweetneſs of mind, we can experimentally feel,1 Pet. 2.9. and with unutterable joy we can exult that we are called out of darkneſs into unſpeakable light, as the prince of the Apoſtles has it. Rightly therefore, in the firſt place do the faithful profeſs to believ in God, Ibid. 18. Jer. 22.19. whoſe Majeſty we with the Prophet Jeremy, declare to be incomprehenſible: For, as the Apoſtle ſays, He dwells in light inacceſſible, which no man ever ſaw, and which no man is able to behold. For ſo he ſaid to Moſes, No man can ſee my face and live. For there is need for that mind that will ſoar up to God, than whom nothing is higher, to be altogether abſtracted and withdrawn from ſenſe: And this by nature, in this life, we cannot attain to.

Now tho the caſe be really thus;VII. How God manifeſts himſelf Act. 14.16. yet as the Apoſtle ſays, God has not left himſelf without a teſtimony of his goodneſs, giving rain from Heav'n, and fruitful ſeaſons, filling mens hearts with food and gladneſs; which was the reaſon why the Philoſophers did not think meanly of God, not attributing by any means any thing corporeal, any thing groſs, or mingl'd to him; to whom alſo they aſcrib'd the perfect ſtrength and fulneſs of all good; ſo that from him, as from an eternal never-failing fountain of goodneſs and bounty, does flow all that good, that all created beings, and perfect natures do enjoy: Whom they call'd wiſe author of truth, loving, just, bountiful, and by other names, ſignifying the ſupream and moſt abſolute perfection: Whoſe infinite power and immenſe influence, they confeſs'd, fills every place, and extends it ſelf to all things. But this is far better and more clearly underſtood from the holy Scriptures; as in that place, where it is ſaid,Joh. 4.24. Matt. 5.48. Heb. 4.13. Rom. 11.23. Rom. 3.4. Joh. 14.6. Pſ. 47.11. Pſ. 144.16. God is a ſpirit; and, Be ye perfect, even as your heavenly Father is perfect: And, All things are naked and open before his eyes; and that, O the depth of the riches of the wiſdom and knowledge of God! And, God is true: And, I am the way, the truth and the life: And again, Thy right hand is full of righteouſneſs: And, Thou openeſt thy hand and filleſt with thy bleſſing every living creature: Laſtly, Whither ſhall I go from thy preſence? And, If I aſcend up into Heaven, thou art there; if I go down into Hell, thou art there alſo; if I take wings in the morning and dwell in the utmoſt parts of the ſea, &c. And, Do not I fill Heaven and Earth, ſays the Lord? Theſe are great and excellent things, which even the Philoſophers by ſearching into nature and the effects of things, have conſequently diſcover'd concerning the nature of God, and agreeable to the authority of holy Scripture.

And tho even hence we may learn how neceſſary this doctrine which came down from Heav'n, is,VIII. Faith is more eaſie and yet more excellent than knowledge. if we obſerv, that Faith is very excellent, not only in this, That thoſe things which only wiſe men, and that by long ſtudy and much labor can attain to, do lye open and plain and become eaſie and familiar even to the unlearned, as was ſaid before; but that that knowledge of things, which is got by Faith is much more certain, and much more frees the mind from error than any humane knowledge can poſſibly do. But how much more excellent then is the knowledge of God himſelf to be thought, to the attaining whereof, not the contemplation of nature, but the light of Faith opens the way properly to believers. But this is contein'd in the articles of Faith, which teach us the unity of the divine eſſence, and the diſtinction of the three perſons; as alſo that God is man's ultimate end, from whom we are to expect the poſſeſſion of heav'nly and everlaſting happineſs. For ſo S. Paul teaches us, That God is a rewarder of them that diligently ſeek him. How great theſe things are, and whether they are goods of this kind, to which mere humane wiſdom can reach, the Prophet Iſaiah before the Apoſtle,Iſa. 6.4. ſhews in theſe words. From the very beginning they have never heard, nor has any one told them; neither without thee, ô God, has any eye ſeen, what things thou haſt prepar'd for them that wait for thee.

From what has bin already ſaid,IX. There is only one God. we muſt confeſs. That there is but one God, not more Gods. For ſeeing we aſcribe the ſupreme good and perfection to God, it is not poſſible that what is moſt abſolute and ſupreme, can be in more than one. But if any thing be wanting to make a ſupremacy to any one, he is thereby plainly confeſs'd to be imperfect: Wherefore ſuch want is inconſiſtent with the nature of God. This is prov'd by many places of holy Scripture; for it is written: Hear ô Iſrael: The Lord our God is one God: Deut. 6.4. Exod. 20.3. •• . 41.9.44, 6 Eph. 4.5. Beſides God's commandment is, Thou ſhalt have none other gods before me, or, in my ſight. And by the Prophet he often admoniſhes; I am the firſt and the laſt, and beſides me there is no God. The Apoſtle alſo plainly witneſſes: There is one Lord, one Faith, and one Baptiſm. Nor need we therefore wonder, becauſe ſometimes even the holy Scripture it ſelf ſeems to aſcribe the name of God to Creatures. For, that it ſo calls Prophets and Judges Gods, this is not done after the ſame manner which the Gentiles us'd, which fooliſhly and wickedly phanci'd that there were more Gods than one: But by a certain cuſtom or form of ſpeaking, it wou'd ſignifie ſome excellent vertue or office which by the Grace of God was beſtow'd upon them. Chriſtian Faith therefore believs and confeſſes, That God in his nature, ſubſtance and eſſence is but one: As, for the confirmation of the truth it is declar'd in the Creed of the Council of Nice: But riſing yet higher, it ſo underſtands One, as it worſhips Unity in Trinity, and Trinity in Unity: Of which myſtery we are now to begin to ſpeak; for it follows in the Creed.

[Father] But becauſe the word Father is attributed to God,X. How the name Father is proper to God. not for one reaſon only, it muſt therefore firſt be declar'd what is the moſt proper ſignification of this place. Some even of thoſe whoſe blindneſs Faith never illuminated, did yet think God to be an eternal ſubſtance from which all things had their beginning, and by whoſe providence they are govern'd, and kept in their proper ſtate and order. By a ſimilitude therefore taken from humane affairs, they call'd him Father, as they do him, from whom is ſprung a Family, and by whoſe counſel and command it is rul'd: So for this it was, that they call'd God a Father, whom they acknowledg'd the Maker and Governour of all things. The ſame name alſo have the holy Scriptures uſed, when ſpeaking of God, they wou'd ſhew that the creation, power, and admirable providence over all is to be aſcrib'd to him. For thus we read,Deut. 32.6. Is not he thy Father who bears thee, who made and created thee? And elſewhere: Have we not all one Father? Has not one God created us?

But much more commonly,XI. God the Father of Chriſt in a ſpecial manner. Rom. 8.15. 1 Joh. 3.1. Rom. 8.17. Heb. 1.21. and by a kind of peculiar name, eſpecially in the books of the new Teſtament, God is called the Father of Chriſtians, who have not receiv'd the ſpirit of bondage to fear, but the ſpirit of adoption, to be the ſons of God, by whom they cry Abba, Father. For ſuch love has the Father beſtow'd upon us, that we ſhou'd be call'd the ſons of God, and be ſo. But if we be ſons, then heirs, heirs indeed of God, and joynt-heirs with Chriſt, who is the firſt begotten among many brethren, and is not aſham'd to call us brethren. Whether therefore you regard the common reaſon of creation and providence, or that ſpecial one of adoption, rightly do the faithful profeſs that they believ God to be a Father. But beſides thoſe notions we have already explain'd, the Curates ſhou'd teach, that at the hearing the name Father, the mind is to mount up to higher myſteries. For that which is hid and ſhut up in that inacceſſible light, where God dwells, and which humane reaſon and underſtanding cou'd never attain to, nor ſo much as ſuſpect, That the divine oracles under this name Father begin to unfold to us.

For this name ſhews us,XII. The name Father ſhews a plurality of perſons. That in the being of God, not one Perſon only, but a diſtinction of Perſons is to be believ'd. For there are three Perſons in one God-head. The Perſon of the Father who is begotten of none. Of the Son, who was begotten of the Father before all worlds. Of the Holy Ghoſt, who from all eternity alſo proceeds from the Father and the Son. But the Father in this ſubſtance of the Godhead is the firſt Perſon, who together with his only begotten Son, and holy Spirit, is one God, and one Lord, not in the ſingularity of one perſon, but in the Trinity of one ſubſtance. But now theſe three Perſons are to be underſtood as diſtinct only in their proprieties; for it would be a great wickedneſs but to imagine that there is any thing unlike or unequal in them. For the Father is not begotten: The Son is begotten of the Father: The holy Ghoſt proceeds from them both. And thus we confeſs that the three Perſons have the ſame being, and the ſame ſubſtance. So that in the confeſſion of the true and eternal Godhead, we do holily and religiouſly worſhip both a propriety in the Perſons, an unity in the eſſence, and equality in the Trinity.

For when we ſay that the Perſon of the Father is Firſt,XIII. How the Firſt perſon is a Father. it it not ſo to be underſtood as if we thought any thing to be firſt or laſt, greater or leſs in the Trinity. Far be it from all the faithful to think ſo impiouſly, ſince Chriſtian Religion teaches, that the ſame Eternity, the ſame Majeſty and Glory is alike in all the three Perſons. But we truly and confidently affirm, That the Father, foraſmuch as he is the beginning without beginning, is the firſt Perſon, which as it is very diſtinct by the propriety of Father, ſo is it ſuitable to this one Perſon chiefly for this reaſon, Becauſe he begat the Son from all eternity: For it is plainly ſignifi'd to us. That he always was both God and Father together, whenſoever in this Confeſſion we pronounce theſe names together of God and Father.

But becauſe we cannot be either more dangerouſly buſi'd,XIV. That we ſhould not too nicely ſearch into the Trinity. or more miſerably wander in the ſearch or notion of any thing, than of this point, which is of all others the moſt profound and difficult, the Curats ought to teach, That the terms by which this myſtery is ſignifi'd, and which are proper both to the Eſſence and Perſons, are religiouſly to be retain'd, and let the Faithful underſtand that there is both Unity in the Eſſence and diſtinction in the Perſons. But that they ought not more narrowly to pry into theſe things;Prov. 25.27. always bearing in mind that ſaying, He that is a ſearcher of Majeſty ſhall be oppreſs'd with the glory of it. For this which our Faith aſſures us of, ought to ſatiſfie us, that thus we are taught of God, (whoſe Oracles not to give credit to, wou'd be the higheſt folly and miſery in the world.) Go, ſays he, and teach all nations, Matt. 28 19. baptizing them in the name of the Father, and of the Son, and of the Holy Ghoſt: Again, There are three which bear record in Heav'n, 1 Joh. 5.7. the Father, the Word, and the holy Spirit, and theſe three are one: Yet let him diligently pray and beſeech God and the Father, who made all things of nothing, and ſweetly orders all things, who gave us power to become the ſons of God, who has reveal'd this myſtery of the Trinity to the ſoul of man, let him, I ſay, who by the gift of God believs theſe things, pray without ceaſing, that being at laſt receiv'd into everlaſting Tabernacles, he may be found worthy to ſee what the fruitfulneſs of God the Father is, whereby beholding and underſtanding himſelf; he cou'd beget a Son like and equal to himſelf: And how of two the very ſame, and an equal love of Charity, which is the Holy Spirit proceeding from the Father and the Son, knits together both the Begetter and the Begotten each to other with an eternal and indiſſoluble Band. And thus theſe is but one Eſſence and yet a perfect diſtinction of the Three Perſons of the divine Trinity.

[Almighty.] The Holy Scripture is us'd to expreſs that ſupream Power and infinite Majeſty of God by many names,XV. Why gloriou • l p the •• are given God. to ſhew with how great religion and devotion his moſt holy name is to be worſhipp'd; but chiefly let the Curat teach that An Almighty Power is moſt commonly attributed to him. For ſo he ſays of himſelf. I am the Lord Almighty. Again,Gen. 17.1. when Jacob ſent his ſons to Joſeph, Gen. 43.14. he thus prays for them, Now God Almighty give you favour before the man. It is alſo written in the Revelations; Rev. 1.8.16.5. The Lord God Almighty, who was, and is, and is to come; and elſewhere. The great day is call'd the day of the Almighty God. Sometimes, alſo it is us'd to ſignifie the ſame thing in many words. Pertinent to this place is that which is written,Act. 2.20. Numb. 11.23. •• nd 12.8 There is no word impoſſible with God. Is the hand of the Lord weakend? Thou canſt do • whatſoever thou wilt. There are many other expreſſions of the like kind. In all which various forms of ſpeech any one may eaſily perceiv the ſame to be underſtood, which is comprehended in this ſingle word, [Almighty.]

Now by this Name of God we plainly perceiv,XVI. What the word Almighty ſignifies that there is nothing, nay that we cannot ſo much as conceiv any thing in our mind or thought which God cannot bring to paſs. For he has power to do, not thoſe things only which fall under our apprehenſion, tho they indeed are very great, to wit, to reduce all things into nothing; and preſently out of nothing again to make many worlds; But he has power to do many mightier things than theſe, and which our weak minds and underſtandings cannot conceive. And yet, tho God can do all things, yet he cannot lye, deceiv, be deceiv'd, or ſin, or be ignorant at all, or periſh; for ſuch things belong only to a Nature or Being, whoſe actions are imperfect; but we ſay God cannot do theſe things, becauſe his actions are always moſt perfect; becauſe to be able to do theſe things, is a ſign of weakneſs, and not of that ſupreme and unlimited Power which God has. We therefore ſo believ God to be Almighty, that we abhor to think or imagine any thing of him which is not moſt agreeable to the moſt perfect Being.

The Curate may ſhew it was well and wiſely done to omit other names of God in the Creed,XVII. Why in the Creed God is offerd to be believed Almighty. and only to offer this one to us to believ. For when we acknowledg God to be Almighty, we muſt needs confeſs that he knows all things, and that all things are ſubject to his Rule and Government. And when we doubt not in the leaſt of his Ability to do all things, it muſt needs follow that we muſt allow all thoſe other things, which if he ſhou'd not have, we cannot underſtand how he is Almighty. Beſides there is nothing ſo powerful to ſtrengthen our Faith and Hope, as to have this always ſettl'd in our mind, that there is nothing which God cannot do: For whatſoever we ought to believ, tho it be great, tho it be wonderful, tho it exceeds the Order and Meaſure of things; yet humane Reaſon eaſily and without any doubting, yields and aſſents to it, when once it owns that God is Almighty. Yea rather by how much the greater thoſe things are which the Oracles of God teach, by ſo much the more readily does it account them to be believ'd. And if any great good thing be promis'd and expected, the mind is not diſcourag'd altho the thing it deſires were too great. But it chears and comforts it ſelf, often calling to remembrance that there is nothing which Almighty God cannot do.

With this Faith therefore we ſhou'd eſpecially fortifie our ſelves,XVIII. The profitableneſs of Faith in God Almighty. either when we are requir'd to do ſome wonderful works for the uſe and profit of our Neighbours, or when we would beg any thing of God. The one, our Lord himſelf has taught us, when reproving the Apoſtles for unbelief,Matt. 17.20 he ſaid, If ye had Faith as a grain of Muſtard-ſeed, ye might ſay to this Mountain remove from hence to another place, and it ſhall remove, and nothing ſhall be impoſſible to you. But of the other S. James teſtifies:Jam. 1.6, 7. Let him, ſays he, ask in Faith nothing doubting: For he that doubts is like a Wave of the Sea, which is mov'd and carry'd about with the Wind; let not that Man therefore think that he ſhall receiv any thing of the Lord. This Faith does moreover afford us many profits and advantages. It firſt teaches us all humility and lowlineſs of mind:1 Pet 5.6. for ſo ſays the Prince of Apoſtles. Be ye humbl'd under the Mighty hand of God. It alſo teaches us not to fear where no fear is, but to fear that One God in whoſe power both we and all that belongs to us is,Luc. 12.5. for ſo ſays our Saviour, I will ſhew you whom ye ſhall fear: Fear ye him, who after he has kill'd has power to caſt into Hell. This Faith ſerves us alſo both to know and celebrate the infinite benefits of God towards us; for he that does but think that God is Almighty, cannot be ſo ungrateful, as not oft'n to cry out,Luc. • .49 He that is Mighty has done great things for me.

But now when in this Article we call the Father Almighty, XIX In the Trinity there are not three Almight s. let no one be ſo far deceiv'd as to think, that we ſo aſcribe that name to him, as tho it belong'd not to the Son and Holy Ghoſt alſo: For as we ſay. The Father is God, the Son is God, and the Holy Ghoſt is God; and yet they are not Three Gods, but One God. So we confeſs that the Father, Son, and Holy Ghoſt are equally Almighty, and yet that there are not Three Almighties, but One Almighty. But as for a kind of ſpecial reaſon we call the Father, becauſe he is the Fountain of all beginning, by this name; and as we attribute to the Son, who is the eternal Word of the Father, Wiſdom; ſo we aſcribe Goodneſs to the Holy Ghoſt, becauſe he is the Love of them Both: Altho according to the Rule of the Catholic Faith, theſe and ſuch like names may well be given in common to all the three Perſons.

Maker of Heav'n and Earth.] How neceſſary it is to inſtruct the Faithful about Gods Almighty Power will plainly appear from what is now to be ſpoken of the Creation of all things. For the miracle of ſo great a work is more eaſie to be believ'd,XX. Out of what, how, and when God made the World. becauſe there is no room left to doubt of the Infinite Power of the Creator. For God made not the world out of any matter, but created it out of Nothing; and that not throw any powerful conſtraint or neceſſity, but purely of his own free will and accord. Nor was there any other cauſe which mov'd him to this work of Creation, but only that he might impart his own goodneſs to thoſe things which ſhou'd be made by him. For the Nature or Being of God being moſt perfectly happy in it ſelf, ſtood not in need of any thing. As David confeſſes,Pſ. •• I ſaid to the Lord: Thou art my God, for thou haſt no need of my Goods. Now, as being led by his own goodneſs, he did whatſoever he pleas'd: So when he made all things, he had no Form or Pattern which was without himſelf, to go by: but becauſe in his divine Wiſdom was contein'd the Pattern of all things; this Pattern, I ſay, the great Creator beholding in himſelf, and imitating, as it were, by his ſupream Wiſdom and Infinite Power which are proper to him alone, he produc'd the whole univerſe of things in the beginning: For he ſpake the Word and they were made; Pſ. 148.5. he commanded and they were created. But then under the Name of Heav'n and Earth muſt be underſtood whatſoever the whole Heaven and Earth conteins. For beſides the Heav'ns, which the Prophet calls the work of his Fingers, Pſ. 8.3. He added moreover 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 over the brightneſs of the Sun and of the Moon, and the furniture of the other Stars, and appointed them to be for ſigns, and for ſeaſons, and for days, and for years, and has ſo diſpos'd the heavenly Orbs in a certain and conſtant courſe, that there is nothing can ſeem more ſwift in their perpetual running round, and yet nothing can be more certain and regular than their motion.

Furthermore,The Angels created, and in what ſtate. he created out of nothing the Spiritual Nature, and innumerable Angels, to ſerv and wait upon him, and theſe he adorned and beautifi'd with the admirable gift of his Grace and Power: For ſeeing it is written in Holy Scripture,Joh. 8. That the Devil kept not his firſt eſtate, it is plain, that he, and the reſt of the fallen Angels, in the beginning and at their creation were endu'd with his Grace, of whom S. Auguſtin writes thus; He created the Angels,Aug lib. 12. de Civit. Dei c. 9. with a good will, that is, with a pure Love, whereby they cleav'd cloſe to him, at once giving them Being, and beſtowing Grace on them. Whence it is that we can never believ the Angels themſelves to have bin holy without a good will, i. e. without the Love of God. But then as concerning their Knowledge, we have this Teſtimony in the holy Scripture:2 Reg. 14 20 Thou, O my Lord the King, art wiſe, having Wiſdom, as an Angel of God, to know all things on the Earth. Laſtly, Holy David aſcribes Power to them in theſe Words;Pſ. •• 2.29. Mighty in Power, fulfilling his Word; and for this Reaſon they are often call'd in Holy Scripture the Powers, and the Hoſts of the Lord. But altho they were thus adorn'd with all celeſtial Gifts; yet many of them, who fell from God their Creator and Father, were thrown down from thoſe moſt glorious Manſions, and ſhut up in the diſmal Dugeons and Priſons of the Earth, there to ſuffer ever laſting Puniſhment for their Pride: Of whom the Prince of the Apoſtles writes in this manner,2 Pet. 2.4. He ſpar'd not the Angels that ſinn'd, but caſting them down headlong to Hell, he deliver'd them to be there tormented, and to be reſ • rv'd for the Judgment.

God alſo by his Word commanded that the Foundation of the Earth ſhould be made faſt,XXI. The Earth eſtabliſhed and adorned. Pſ. 103.5.9. and to ſtand in the middle of the World, cauſing the Mountains to riſe up, and the Fields and Valleys to ſink down to the places which he had appointed for them; and that the Waters ſhou'd not overflow the Earth, he appointed them their bounds, which they may not paſs, nor turn again to cover the Earth. And then he not only adorn'd and cloth'd it with Trees, and all the various kinds of Herbs and Flowers, but he repleniſh'd it with all kinds of living Creatures, even as before he had fill'd the Air and Waters.

Laſtly,XXII. How Man was qualified in the Creation. He form'd Man, who was ſo made and conſtituted of the Slime of the Earth, that he was immortal and impaſſible; yet not by the ſtrength of Nature, but by the divine Bounty. But then as to his Soul, he form'd him after his own Image and likeneſs, and gave him a Freedom of Will, and ſo temperd all the Motions and Appetites of his Mind in him, that they ſhou'd never diſobey the government of his Reaſon. He added alſo the admirable Gift of Original Righteouſneſs, and gave him Rule over all the other Creatures. Which things it will be very eaſie for the Curates to learn, out of the ſacred Hiſtory of Geneſis for the inſtruction of the Faithful.

Theſe things therefore we are to know concerning the Creation of all things,XXIII. God the Creator of all. Pſal. 88. •• . of Heav'n and Earth; all which the Prophet has briefly comprehended in theſe Words, The Heav'ns are thine, the Earth alſo is thine, thou haſt laid the foundations of the World, and all that is therein. But the Fathers of the Council of Nice have much more briefly ſignifi'd the ſame by thoſe two Words added in their Creed, Of all things Viſible and Inviſible. For whatſoever things have Being in the World, or were created by God, either fall under Senſe, and are call'd Viſible, or elſe we may conceiv them with the Mind or Underſtanding, and theſe are ſignifi'd by the Word Inviſible.

Nor may we believ that God ſo created and made all things,XXIV. God the Preſerver and Governour of all. as to imagine, the Work being perfected and finiſh'd, the things made by him cou'd be able to remain, without his infinite Power to ſupport them. For as the Creator made all things by his ſupreme Power, Wiſdom, and Goodneſs: So alſo if his perpetual Providence were not always at hand with the things he created, and preſerv'd them by the very ſame Power he made them by, they would preſently fall back into their firſt nothing. And this the Scripture declares when it ſays,Wiſd. 11.25. How can any thing continue, unleſs thou pleaſeſt, or that which thou calleſt, not be preſerv'd? Now God not only defends and governs all things that have Being, by his Providence; but alſo by a ſecret kind of Vertue, he moves thoſe things which are mov'd, and which act, to move and act, in ſuch a manner, that tho he hinders not the efficacy of ſecond cauſes; yet he does prevent, and his ſecret power reaches to all things,Wiſd. 8.1. and as the Wiſeman witneſſes, It reaches powerfully from End to End, and ſweetly orders all things. And therefore when the Apoſtle would declare that God to the Athenians whom they ignorantly worſhip'd, Act. 17, 27, 28. he ſaid, He is not far from every one of us: For in him we live, move, and have our Being.

And this is ſufficient for the explication of the Firſt Article,XXV. The Creation to be aſcribed to all the three Perſons. when we ſhall have given this Admonition, that the Work of Creation is common to all the Perſons of the Holy and Undivided Trinity. For in this place, according to the Doctrine of the Apoſtles, we confeſs the Father to be the Creator of Heav'n and Earth: Job. 1.3. Of the Son, we read in the Holy Scripture, All things were made by him: Gen. 1.2. And of the Holy Ghoſt, the Spirit of the Lord mov'd upon the Waters: and in another place, By the Word of the Lord, the Heav'ns were made, Pſ. 32.6. and all the Power thereof by the Breath of his Mouth.

ARTICLE II.

ANd in Ieſus Chriſt his only S • on our Lord.] That the Benefit is wonderful and ſatisfactory,I. The utility of this Article. which throw the Belief and Confeſſion of this Article redounds to Mankind, this Teſtimony of S. John declares. He that confeſſes that Jeſus is the Son of God: 1 Joh 4.15. God dwells in him, and he in God: And that commendation of Happineſs which Chriſt gave to the Prince of the Apoſtles, Bleſſed art thou Simon Bar-jona; Mat. 16.17. for Fleſh and Blood has not reveal'd this to thee, but my Father which is in Heav'n. For this is the ſureſt foundation of our Salvation and Redemption.

But becauſe the Fruit of this admirable Benefit is beſt underſtood,II. Whence the explication of this Article is to be begun. Come. Trent. Seſſ. 3. Can. 1, & 2. Gen. 2.6. from the ruine of that moſt happy State, wherein God at firſt plac'd Man; the Curate is to take diligent heed, that the Faithful may come to the right underſtanding of the cauſe of theſe common Miſeries and Calamities. For when Adam had fallen from his Obedience to God, and violated that Prohibition, Of every Tree of the Garden thou mayſt eat, but of the Tree of the Knowledge of Good and Evil, thou mayſt not eat, for in the day thou eateſt thereof thou ſhalt ſurely dye: He fell into that moſt extream Miſery, that he loſt the Holineſs and Righteouſneſs in which he was created, and fell into the reſt of thoſe Miſchiefs which the Holy Council of Trent more largely has explain'd. But beſides this,Ibid. Seſſ. 6. Can. 1. & 2. we are taught, That Sin and the Puniſhment of Sin remain'd not in that one Adam only, but from him, as from the Seed and Cauſe, it juſtly flow'd and paſs'd over to all his Poſterity. Seeing therefore, that our whole Kind fell from the higheſt pitch of dignity, not poſſibly to be reſtor'd to its former ſtation by any power of Men or Angels; there was this only Remedy left to repair our miſeries and ruines, that the infinite Power of the Son of God, having firſt aſſum'd the weakneſs of our Fleſh, ſhou'd himſelf bear the infinite weight of our Sin, and in his own Blood reconcile us to God.

Now the Belief and Confeſſion of this Redemption is,III. The confeſſion of this Article neceſſary. and always was neceſſary to Men to Salvation, as God from the beginning has ſhew'n: For in that firſt condemnation of Mankind, which preſently followed upon the Sin; there was alſo ſhew'd a Hope of Redemption in theſe Words, in which he denounces the Devil his doom, which he was about to accompliſh in the deliverance of Men from his thraldom. I will put enmity between thee and the Woman; Gen. 13.15. betweeen thy Seed and her Seed, ſhe ſhall break thy Head, and thou ſhalt bruiſe her Heel.

He moreover often confirm'd the ſame Promiſe,IV. The promiſe of a Savior made and confirmed. and more plainly ſignifi'd his purpoſe to thoſe Men eſpecially, whom he had a ſingular love for; and among the reſt, where both he had frequently ſignifi'd this Myſtery to Abraham the Patriarch, and alſo more plainly declar'd it at that time, when in obedience to Gods command, he was ready to offer up in Sacrifice his only Son Iſaac: For he ſays, Becauſe thou haſt done this thing, Gen. 22.17, 18. and haſt not ſpar'd thy only begotten Son, I will bleſs thee, and will multiply thy Seed as the Stars of Heav'n, and as the Sand which is on the Sea-ſhore: and thy Seed ſhall poſſeſs the Gates of thy Enemies, and in thy Seed all the Nations of the Earth ſhall be bleſſed, becauſe thou haſt obey'd my Voice. From which Words it may eaſily be gather'd, that it ſhou'd be one of the Seed of Abraham, who ſhou'd bring Salvation to all them who are deliver'd from the moſt cruel Tyranny of Satan: It was neceſſary therefore, that the very Son of God, according to the Fleſh, ſhould be born of the Seed of Abraham.

Not very long after,V. The ſame Promiſe renewed. Gen. 28.12. the Lord, to conſecrate the memory of this Promiſe, made the ſame Covenant with Jacob, Abraham's Grandſon; for when in a Viſion he ſaw a Ladder reaching from Earth to Heav'n, and the Angels of God aſcending and deſcending upon it, as the Scripture witneſſes, he heard the Lord,Gen. 28.13. ſtanding upon the Ladder, ſaying, I am the Lord, the God of thy Father Abraham, and the God of Iſaac, the Land whereon thou ſleepeſt, I will give to thee, and to thy Seed, and thy Seed ſhall be as the duſt of the Earth. And thou ſhalt ſtretch forth thy ſelf to the Eaſt, and to the Weſt, and to the North, and to the South, and in thee, and in thy Seed ſhall all the Nations of the Earth be bleſſed.

Nor was God after this,VI. The memory of this Promiſe is renewed. wanting in •• hewing the memory of the ſame Promiſe of his, to ſtir up, both in Abraham's Seed, and in many other Men, the expectation of a Saviour. For when once the Jewiſh Commonwealth and Religion became Setled▪ This began to grow more common, and known to his people. For there were many things which ſignifi'd, and many Men which foretold, What and how great good things that Saviour, and our Redeemer Jeſus Chriſt was to bring us. And indeed the Prophets, whoſe Minds were illuminated with Light from Heav'n foretold the people of the Birth of the Son of God,Iſa. 7.15 8.3.9.6.11.1.53. throughout. Jer. 23.5.30.9. Dan. 7 13.9.24. and the wonderful works which he ſhou'd perform when he ſhou'd be made Man, his Doctrin, Manners, Kindred, Practice, Death, Reſurrection, and other Myſteries of him, and all this they taught ſo plainly, as tho they had bin done before their Faces. So that excepting the difference of time only, we cou'd not diſcover any diverſity between the Predictions of the Prophets, and the preaching of the Apoſtles; between the Faith of the old Patriarchs, and our own. But now we will ſpeak of the ſeveral parts of the Article.

Ieſus is his proper name,VII. What the name Jeſus ſignifies, and by whom it was given. Luc. 1.31. who is God and Man, and it ſignifies a Saviour; and this name was given him, not by chance, nor by the judgment or will of Men, but by the counſel and command of God: For ſo the Angel told Mary his Mother: Behold, thou ſhalt cenceiv in thy Womb, and bring forth a Son, and ſhalt call his name Jeſus; and afterwards he not only commanded Joſeph the Huſband of the Virgin, to call the Child by that name; but alſo tells the reaſon why he was to be ſo call'd: For he ſays, Joſeph thou Son of David, Mat. 1.21. fear not to take to thee Mary thy Wife, for that which is born in her, is of the Holy Ghoſt: And likewiſe her Son, and thou ſhalt call his name Jeſus, for he ſhall ſave his people from their Sins.

We read in Holy Scripture of many who were of this name: As the ſon of Nun, VIII The name Jeſus ſuitable to Chriſt eſpecially. who ſucceeded Moſes, and led the people, whom Moſes, deliver'd out of Egypt, into the Land of Promiſe, which was deny'd to Moſes. Joſedech the ſon of a Prieſt was call'd by the ſame name. But how much more truly ought we to believ, That our Saviour ought to be call'd by this name, who has brought light, liberty, and ſalvation, not to one People or Nation only, but to all Men, of all ages; oppreſs'd, not with Famine, or with Egyptian or Babylonian Bondage, but ſittng in the ſhadow of Death, and miſerably fetterd in Sin, and the chains of the Devil, and has purchas'd for them a Right and Inheritance in the Kindom of Heav'n, and reconcil'd them to God the Father. In them we ſee Chriſt our Lord ſhadow'd, who heaps upon mankind thoſe Bleſſings here mention'd. Now all thoſe names before ſpoken of, which by divine appointment were to be given to the Son of God, are all to be referr'd to this one name Jeſus. For whereas all the other, in ſome meaſure, had only touch'd the Salvation, he was to give us; this one conteins the whole weight and vertue of the compleat Salvation of Mankind.

And to the name of Ieſus, IX. Why the name Chriſt added to the name Jeſus. this name of Chriſt is alſo added, which ſignifies Anointed, and is a name both of Honour and Office, nor is it proper to one thing, but common to more. For our old Fathers were us'd to call Prieſts and Kings, whom God had commanded to be anointed for the dignity of their Office, Chriſts. The Prieſts were they,Reg 12 3.24.6. who in their daily Prayers recommended the people to God, and offer'd Sacrifice to God for them. Kings had the government of the people committed to them, and to them chiefly belongs the power of the Laws, to protect the Innocent, and to correct the boldneſs of the Wicked. Becauſe therefore both of theſe Offices ſeem to relate to the Majeſty of God in the Earth, therefore thoſe that were choſen to the Office of King or Prieſt, were anointed with Oyl. It was cuſtomary alſo to anoint the Prophets, who as the Interpreters and Ambaſſadors of the immortal God, open'd to us the Secrets of Heav'n, and by wholeſome Precepts, and foretelling things to come, warn'd Men to mend their manners.

But when Jeſus Chriſt our Saviour came into the World,X. Chriſt a Prophet, King, and Prieſt. he undertook the Part and Office of all theſe three Perſons, Prophet, Prieſt, and King, and for theſe cauſes he is call'd Chriſt, and anointed for the diſcharge of thoſe Offices, not by the act of any mortal, but by the influence and vertue of his Heav'nly Father; not with earthly Oyntment, but with ſpiritual Oyl, when the fulneſs of the Holy Spirit, and Grace, and a more plentiful meaſure of all gifts was pour'd into his moſt Holy Soul, than the Being or Nature of any other Creature was able to receiv, and this the Prophet plainly ſhews, when ſpeaking to the Redeemer himſelf, he ſaid,Pſ. 44.7. Thou haſt lov'd Righteouſneſs, and hated Iniquity, therefore God, even thy God has anointed thee with the Oyl of Gladneſs above thy Fellows. The ſame thing, but much more plainly has the Prophet Iſaiah ſhew'd in theſe Words:Iſay. 61.1. The Spirit of the Lord is upon me, becauſe the Lord has ſent me to preach to the meek.

Jeſus Chriſt therefore was that great Prophet and Teacher, XI. How Chriſt a Prophet, Prieſt and King. who taught us the Will of God, and by whoſe teaching the whole World has receiv'd the knowledg of our Heav'nly Father: and this name does much more truly and excellently belong to him, becauſe all whatſoever, that were honour'd with this name of Prophet, were but his Diſciples; and for this cauſe chiefly were they ſent, That they ſhou'd propheſie of this Prophets coming to ſave all Men. The ſame Chriſt was a Prieſt, not of the ſame Order as the Prieſts of the tribe of Levi under the old Law were; but of that of which the Prophet David ſings;Pſ 189.4 • . Heb. 5.7. Thou art a Prieſt for ever, after the Order of Melchiſedech: Which Argument, the Apoſtle writing to the Hebrews handles excellently. But we acknowledg Chriſt to be a King alſo, not only as he is God, but as he is Man, and partakes of our Nature:Luc. 1.33. Of whom the Angel teſtifies: He ſhall reign for ever in Jacob, and of his Kingdom there ſhall be no end.

Now this Kingdom of Chriſt is Spiritual and Eternal,XII. How and by whom Chriſts Kingdom is govern'd. begun indeed on Earth, but perfected in Heav'n. And by his wonderful Providence performs the Office of King of his Church: He governs it, he defends it from the ſnares and violence of its enemies, he gives it not only Holineſs and Righteouſneſs, but alſo Power and Strength to perſevere: And altho both good and bad Men are within the limits of this Kingdom, and conſequently all Men do belong to it; yet thoſe chiefly, and above the reſt experience the moſt excellent Goodneſs and Bounty of our King, who lead their life innocently and uprightly, according to his Laws: Not that this Kingdom came to him by any humane Birth-right or Inheritance, tho he came of the ſtock of the nobleſt Kings: But he was a King in this reſpect, Becauſe God beſtow'd upon that Man whatſoever Power, Excellency, and Dignity the nature of Man was capable of. To him therefore God deliver'd the government of the World, and to him he ſubjected all things. He has already begun his reign, but in the day of Judgment he ſhall enjoy it fully and perfectly.

His only Son.] In theſe Words are yet higher Myſteries propos'd to the Belief and Contemplation of the Faithful concerning Jeſus, XIII. Chriſt the Son of God, and true God. to wit, that he is the Son of God, and true God, as the Father himſelf is, who begat him from all Eternity: We moreover do confeſs him to be the Second perſon of the Trinity, and in all reſpects equal to the other two: For there ought nothing to be, no nor ſo much as phanci'd in the mind to be any thing unequal or unlike in the divine Perſons, ſince we acknowledg that they have only one Being, one Will, one Power. This is plain from many Oracles of Holy Scripture, but eſpecially that Teſtimony of S. John does exceeding plainly ſhew it:1 Joh. 1.1. In the beginning was the Word, and the Word was with God, and the Word was God.

But when we hear that Jeſus is the Son of God, we ought not to imagine any earthly or mortal thing of his Birth:XIV. The eternal Generation of Chriſt ineffable. But we ought conſtantly to believ, and with the greateſt devotion and affection of mind to honour that Birth, whereby the Father from all Eternity begat the Son, which to comprehend by Reaſon, or perfectly to underſtand, we can by no means do it: But as amaz'd at the wonderfulneſs of the Myſtery, we ought with the Prophet, to ſay, Who can declare his Generation? This therefore we ought to believ,Iſay. 53.8. That the Son is of the ſame Nature, of the ſame Power, and Wiſdom with the Father, as we confeſs more largely in the Nicene Creed: For it ſays, And in Jeſus Chriſt his only begott'n Son, begott'n of the Father before all Worlds, God of God, Light of Light, very God of very God, begott'n not made, being of one ſubſtance with the Father, by whom all things were made.

But of all thoſe things, which are made uſe of as Similitudes to ſhew the manner and way of his Eternal Generation, XV. A ſimilitude that ſeems to come neereſt the matter which is taken from the Thought of our mind, wherefore S. John calls the Son his Word: 1 Joh. 1. For as our mind, after a ſort underſtanding it ſelf, phancies its own Image; which Divines call Word; ſo God, (ſo far as humane things may be compar'd with divine) underſtanding himſelf, begets his eternal Word: altho it is better to contemplate what Faith propoſes, and with a ſincere Heart to believ and confeſs that Jeſus Chriſt is true God, and true Man, begotten indeed, as God, of the Father, before all Ages and Generations; but as Man, born in time of his Mother the Virgin Mary.

And tho we acknowledg his Twofold Nativity, XVI. Chriſt one perſon the only Son of his Father. yet we believ him to be but One Son. For it is One Perſon only in whom the Divine and Humane Nature meet together. And as to his Divine Generation he has no Brethren or fellow Heirs, he being the only Son of his Father, but we Men the Potters-Clay, and the work of his Hands.

But if we conſider his Humane Generations, he not only calls many by the name of Brethren,Rom. 8.17. he uſes them as Brethren, That they together with him may obtain the glory of his Fathers Inheritance, who by Faith have accepted Chriſt as their Lord, and do in truth ſhew forth their Faith which they profeſs in his name, by works of Charity. Wherefore he is call'd by the Apoſtle, The firſt begott'n among many Brethren.

Our Lord.] Many are the things which in Holy Scripture are ſpok'n concerning our Savior,XVII. Why divers Epithets given to Chriſt. whereof ſome, as appears plainly, agree to him, as he is God; Others, as he is Man: For he has different Properties, according to his different Natures. We therefore truly ſay, That Chriſt is Almighty, Eternal, Infinite, and this he has from his Divine Nature: Agen we ſay of him, That he ſuffer'd, was dead, and roſe again, and theſe things, no one doubts, but that they are agreeable to the Nature of Men. But beſides theſe, there are ſome things agreeable to both Natures, as in this place, where we ſay, our Lord. If therefore this name be ſuitable to both Natures, we may well ſurely call him our Lord.

For as he is eternal God, XVIII. Why Chriſt is called our Lord. as the Father, ſo alſo is he equally Lord, and Father of all things. And as he is not One, and the Father Another God, but One and the ſelf ſame God; ſo alſo is not he One Lord, and the Father Another Lord, but both One Lord. But rightly alſo for many reaſons, as he is Man, is he call'd our Lord. And firſt becauſe he is our Redeemer, and has deliver'd us from our ſins, has he rightly got this power both to be, and to be call'd our Lord. For ſo the Apoſtle teaches: He humbl'd himſelf, and became obedient to death, Phil. 2.7. even the death of the Croſs, for which reaſon God has highly exalted him, and giv'n him a name which is above every name, that at the name of Jeſus every Knee ſhould bow, V. 10. of things in Heav'n, and things in Earth, and things under the Earth; and that every Tongue ſhou'd confeſs that Jeſus Chriſt, is in the glory of God the Father. And after his Reſurrection, he ſays of himſelf,Matt. 28.18. All Power is giv'n to me in Heav'n and in Earth.

For this other Reaſon alſo he is call'd Lord, becauſe in this one Perſon the two Natures, Divine and Humane are joyn'd together: For by this wonderful conjunction he merited to be made our Lord, and Lord of all things that were created, altho he had not dy'd for us; but eſpecially of the Faithful, who obey and ſerve him with the utmoſt intention of Mind.

What remains therefore, but that the Curate for this Reaſon perſwade his faithful people to conſider, That it is moſt juſt, that above all men in the World, we who have our very name of him, and are call'd Chriſtians, and cannot be ignorant what great Benefits he has beſtow'd on us, and this eſpecially, that by his Grace, We know all theſe things by Faith: It is moſt juſt, I ſay, that we devote and conſecrate our ſelv's forever to our Lord and Redeemer, no otherwiſe than as his meaneſt Servants.

And indeed, when we were receiv'd into Baptiſm,XX. In Baptiſm we are devoted to Chriſt. we did before the Church Doors ſolemnly promiſe that we wou'd do ſo. For we declar'd that we renounc'd the Devil and the World, and gave up our ſelv's wholly to Chriſt Jeſus. But if to be enroll'd in the Chriſtian Camp, we devoted our ſelves with ſo Holy and Religious a Proſeſſion; what puniſhment ſhall we deſerv, if after our entrance into the Church, and have known the Will and Law of God, if after we have receiv'd the Grace of his Sacraments, we ſhall lead our Lives after the Rules and Commandments of the World and the Devil, as if when we were waſh'd in Baptiſm, we had giv'n up our Names to the World and the Devil, and not to Chriſt our Lord and Redeemer? But what Heart is there which ſo great a Propenſity, ſo great kindneſs, and good Will of ſo great a Lord toward us, cannot enflame with ardent Love to him, who tho he has us in his power and dominion, as Servants bought with his own Blood, yet embraces us with ſuch Love, that he calls us not his Servants, Joh. 15.14, 14. but his Friends, yea his Brethren? This verily is a moſt juſt cauſe, and I know not whether it be not the greateſt, why we ought always to own and reverence, and worſhip him as our Lord.

ARTICLE. III.

WHo was Conceiv'd by the Holy Ghoſt, born of the Virgin Mary.] That God beſtow'd a fingular Blefling upon Mankind,I. How great Gods Bounty towards us. when he reſtor'd us to liberty from the ſlavery of the moſt cruel Tyrant, the Faithful may perceiv by thoſe things which have been already ſpoken in the former Article; but then if we lay before our Eyes the counſel and way, by which chiefly he wou'd accompliſh this. Verily there is nothing can poſſibly ſhine more glorious and magnificent than the Bounty and goodneſs of God towards us.

The greatneſs of this Myſtery therefore,II. The ſenſe of this Article. which the Holy Scripture propoſes to us to conſider, as the chief point of our Salvation, the Curat may begin to ſhew in the explaining this Third Article, the meaning whereof he may teach to be this. That we believ and confeſs, that this very Jeſus Chriſt our ohly Lord,Matt. 1.23. Joh. 1.36. the Son of God, when for our ſakes he took upon himſelf Humane Fleſh in the Womb of the Virgin, was not, as other Men, conceiv'd of the Seed of Man, but beyond all order of Nature, was conceiv'd by the power of the Holy Ghoſt, ſo that the ſame perſon remaining God, which he was from all Eternity, became Man, which before he was not.

That theſe Words are ſo to be underſtood, does plainly appear by confeſſion of the Holy Council of Conſtantinople, for thus it ſays; Who for us Men, and for our Salvation, came down from Heav'n, and was Incarnate by the Holy Ghoſt of the Virgin Mary, and was made man. And this S. John the Evangeliſt has alſo explain'd, as being he who drew the Knowledg of this moſt profound Myſtery out of the Boſome of our very Lord and Saviour himſelf. For when he had declar'd the Nature of the Divine Word in theſe Words. In the beginning was the Word, Joh. 1.1. and the Word was with God, and the Word was God: At laſt he concludes, and the Word was made Fleſh, and dwelt among us: For the Word, which was a Perſon of the Divine Nature, did ſo take upon him the Humane Nature, that the Hypoſtaſis or Perſon, both of the Divine and Human Nature was but one and the ſame, whereby it came to paſs that ſo admirable a Conjunction preſerv'd the Actions and Properties of both Natures, and as that great and holy Pope Leo has it,Serm. 1. de Nat. That neither did the Glory of the Superior or Divine, deſtroy the Inferior or Humane; nor the aſſuming the Inferior diminiſh or leſſen the Superior.

But becauſe the Explication of Words ought not to be omitted. It is requiſite that the Curat teach,IV. What works of God are attributed to the whole Trinity. That when we ſay, That the Son of God was conceiv'd by the Power of the Holy Ghoſt, this one Perſon of the Divine Trinity did not make the Myſtery of the Incarnation. For tho the Son only took the Humane Nature upon him: yet all the Perſons of the Holy Trinity, the Father, Son, and Holy Ghoſt, were Authors of this Myſtery; for we muſt hold this Rule in our Chriſtian Faith: That all thoſe things which God does (extrà ſe) without himſelf in the Creatures, are common to all the Three Perſons, nor does one act more than another, or one without another.

But that one One perſon proceeds from another;V. And what to the ſeveral Perſons. this cannot be common to all; for the Son is begotten of the Father alone; the Holy Ghoſt proceeds from the Father and the Son: But whatſoever (extra illas) without them, comes from, or is done by them, the whole three Perſons without any difference do it, and of this kind we are to believ the Incarnation of the Son of God to be.

Now tho theſe things are thus,VI. Why Chriſt is ſaid to be conceiv'd by the Holy Ghoſt. yet the Holy Scripture is us'd to attribute to any one of the Three Perſons, thoſe things which are common to all the Three Perſons; for example. It aſcribes, the Power of all things to the Father, Wiſdom to the Son, Love to the Holy Ghoſt. And becauſe the Myſtery of the Incarnation of God, does manifeſt the ſpecial and infinite Good Will of God toward us, for this Reaſon therefore is this work attributed to the Holy Ghoſt,

In this Myſtery we are to obſerv,VII. The Myſtery of Chriſts Conception declar'd That there are many things done beyond the Order of Nature, and ſome again by the Power of Nature. For in that we believ the Body of Chriſt to be made of the moſt pure Blood of his Virgin-Mother, we therein acknowledg his Human Nature, it being common to the Bodies of all Men, to be form'd of the Blood of the Mother. But that which ſurpaſſes both the Order of Nature, and the reach of Human Underſtanding, is this; That as ſoon as the Bleſſed Virgin, conſenting to the Words of the Angel,Luc. 1.38. had ſaid, Behold the Hand-maid of the Lord, be it unto me according to thy Word; immediately the moſt holy Body of Chrift was form'd, and a Reaſonable or Human Soul joyn'd with it, and ſo in that very moment of time, he became perfect God, and perfect Man. Now that this was the ſtrange and wonderful work of the Holy Ghoſt, there is no one can doubt, ſince by the Order of Nature, no Body can be inform'd by, or receiv a Humane Soul, but at the limited term of time.

But this alſo is very wonderful,VIII. Chriſt not Man, before God. That ſo ſoon as ever the Soul of Chriſt was joyned with his Body, his very God-head or Divinity was alſo knit together with his Soul and Body: Wherefore his Body was at once both form'd and quickn'd, and his Divinity joyn'd to his Soul and Body.

Whence it came to paſs,IX. The Virgin truly Mother of God and Man. That in the ſame moment of time, he became perfect God, and perfect Man, and the moſt Holy Virgin truly and properly call'd Mother of God, and of Man, in the ſame moment wherein ſhe conceiv'd God and Man. This was ſignifi'd by the Angel, when he ſaid,Luc. 1.31. Behold thou ſhalt conceiv in thy Womb, and ſhalt bring forth a Son, and ſhalt call his name Jeſus; he ſhall be great, and ſhall be call'd the Son of the moſt High. By the event it was well prov'd what Iſaiah foretold,Iſa. 7.14. Behold a Virgin ſhall conceiv and bring forth a Son. That Elizabeth alſo perceiv'd this to be the Conception of the Son of God, ſhe being fill'd with the Holy Ghoſt, declares in theſe Words. Whence comes this thing to me, Luc. 1.43. That the Mother of my Lord comes to me?

Now as the Body of Chriſt was form'd of the pureſt Blood of the pureſt Virgin, X. Chriſt as ſoon as conceiv'd had all Grace. without the help of Man, as was ſaid before, but by the only Power of the Holy Ghoſt; ſo alſo, as ſoon as he was conceiv'd, his Soul receiv'd an overflowing plenty, and all abundance of the Chriſm, or anointing of the Holy Spirit. For God gave not his Spirit to him by meaſure, Job. 3.34. as to other Men adorn'd with Grace and Holineſs, as S. John teſtifies, but be pouer'd plentifully into his Soul all Grace,Joh. 1.16 That of his fulneſs we might all receiv.

Nor may we call him The Adopted Son of God, Note. tho he had the Spirit wereby holy Men obtain the Adoption of the Sons of God; for he being the Son of God by Nature, we may not think that the Grace or name of Adoption can by any means be proper or ſuitable to him.

Theſe are the things which ſeem proper to be explain'd,XI. How the fruits of the belief of this Article to be got. concerning the wonderful Myſtery of Chriſts Conception; from whence that ſome wholſome Fruit and Advantage might redound to us, the Faithful ought to fix theſe things in their Memories, and frequently to conſider in their Hearts, That it is God who took Human fleſh upon himſelf: Yet ſuch a way did he become Man, that we cannot comprehend in our Minds, nor expreſs with Words. Laſtly, that for this end he wou'd become Man, That we might be born again, and become the Children of God. This when they have well conſider'd, and all the Myſteries contein'd in this Article, let them with humble and faithful Minds believ and adore them, not ſeeking to ſearch or pry narrowly into them, becauſe they can ſcarce ever do it without great danger.

Born of the Virgin Mary.] This is the other Part of this Article;XII. Chriſt born of a Virgin. in explaining whereof, the Curat ſhou'd be very diligent, becauſe the Faithful are bound to believ, not only, That Chriſt our Lord was conceiv'd by the power of the Holy Ghoſt, but that he was born and brought forth into the World, by the Virgin Mary. With how much ſweetneſs, joy and ſatisfaction of Mind the Belief of this myſtery is to be entertain'd and meditated upon, the Angel declares, who firſt brought this joyful news to the world,Luc. 2.10. Behold I bring you glad tidings of great joy, which ſhall be to all People! And from that Song of the Heav'nly Hoſt,Luc. 2.14. Glory to God in the higheſt, and in Earth peace to men of good will. What the Angels ſung is eaſie to underſtand. Herein that moſt ample Promiſe of God to Abraham began to be fulfill'd, to whom it was ſaid,Gen. 22.18. that in his ſeed all the Nations of the Earth ſhou'd be bleſſed. For That Mary, whom we declare and worſhip as the true Mother of God, becauſe ſhe brought forth that perſon which was both God and Man together,Mat. 1.39. had her Off-ſpring from David the King: but as that conception does quite ſurpaſs the order and courſe of nature, ſo in that birth we may not contemplate any thing but what is Divine.

And beſides,XIII. How the Virgin brought forth Chriſt. Joh. 20.19. than which nothing more wonderful can be either ſaid or thought, he was born of his Mother without any damage to, or leſs'ning of his Mothers Virginity. And, as afterwards he went out of his Toom, tho it were ſhut and ſeal'd, and went in to his Diſciples, the doors being ſhut; or, (to take a ſimilitude from things we daily ſee come to paſs by nature) as the rays of the Sun penetrate the concrete, hard ſubſtance of Glaſs, and yet neither break nor hurt it in the leaſt; after a like, but a higher ſort, I ſay, Jeſus Chriſt was brought forth out of his Mothers womb, without any hurt to his Mothers Virginity, for we celebrate her unſtain'd and perpetual Virginity with the trueſt praiſes and commendations. And this was wrought by the power of Holy Ghoſt, who was preſent with the Mother in ſuch a manner, at the conception of the Son, and birth of her Son; that he gave her both Fruitfulneſs and perfect Virginity.

The Apoſtle uſes ſometimes to call Chriſt Jeſus the new Adam, XIV. Chriſt compar'd to Adam, Mary to Eve. 1 Cor. 15.21, 22. and to compare him with the firſt Adam: for as in the firſt Adam all dye; ſo in the ſecond Adam all are call'd again to life. And as Adam, as to the natural ſtate is the Father of all mankind; ſo Chriſt is the Author of Grace and Glory. After the ſame manner we may ſo compare the Virgin Mother with Eve, that the ſecond Eve, which is Mary, may anſwer to the firſt Eve: as we have already ſhew'd, that the ſecond Adam which is Chriſt, anſwers to the firſt Adam: For Eve, becauſe ſhe believ'd the Serpent, brought death and a curſe upon mankind; and when Mary believ'd the Angel, it came to paſs by God's goodneſs that, life and a bleſſing came down upon men. Throw Eve we were born the children of wrath, Eph. 2.3, 5. but of Mary we have receiv'd Jeſus Chriſt, by whom we are born again the children of Grace. It was ſaid to Eve, Gen. 3.16. in ſorrow ſhalt thou bring forth Children. Mary is freed from this Law, as being ſhe who, having kept her Virgin Modeſty ſafe and entire, brought forth Jeſus the Son of God without any feeling or ſence of pain, as before was ſaid.

When therefore the myſteries of this wonderful Conception and Nativity are ſo many and ſo great,XV. Figures of Chriſt's conception and nativity. it pleas'd the divine Providence, to ſignifie them before hand by many Signs, Oracles and Prophecies. The Holy Fathers therefore underſtood many of the things we read in the Holy Scriptures to belong to this matter; but eſpecially where we read of that Gate of the Sanctuary which Ezekiel ſaw ſhut, alſo the Stone cut out of the mountain without hands, (as we read in Daniel) which became a great Mountain, and fill'd the whole Earth: And Aarons Rod, which only of all the Rods of the Princes of Iſrael budded: Num. 17.8. Exod 3.4. and the Buſh which Moſes ſaw burn, Luc. 2. and was not conſumed. The Holy Evangeliſt has largely deſcrib'd the hiſtory of Chriſts Birth. Of which therefore there is no need that we ſpeak more, ſince 'tis eaſie for the Curate to read more there.

Great pains ought to be taken,XVI. In explaining this myſtery, what the people ought to be perſwaded to. Rom. 15.4. Job 26.11. that thoſe myſteries which were written for our learning, might be fixed and rooted in the minds of the Faithful: And firſt of all in commemoration of ſo great a benefit, that they be thankful to God the Author thereof; and next that they always lay before their eyes, for their example to imitate, this ſo great and ſingular pattern of Humility. For what can be more uſeful or profitable to check the pride and haughtineſs of our hearts, than often to think, that God does ſo humble himſelf, that he communicates his glory with men, and takes on himſelf their weakneſs and frailty; that God becomes Man, and gives that ſupreme and infinite Majeſty to Man, at whoſe Nod the very Pillars of Heav'n (as the Scripture ſays) tremble and quake for fear; and that he ſhou'd be born in earth, whom the very Angels adore in Heav'n. What therefore, ſince God does theſe things for our ſake, what, I ſay, ought we to do in obedience to him? How willingly and chearfully ought we to love, embrace and perform all Offices of Humility? The Faithful ſee how wholſom a Doctrine the Birth of Chriſt teaches us, even before he began to utter his voice. He is born needy; he is born a Stranger in an Inn: He is born in a vile Manger: He is born in the depth of Winter; Luc. 2.6, 9. for thus writes St. Luke, It came to paſs, that while they were there, the days were accompliſh'd that ſhe ſhould bring forth, and ſhe brought forth her firſt born Son, and wrapp'd him in ſwadling cloaths and laid him in a manger, becauſe there was no room for him in the Inn. Cou'd the Evangeliſt include all the whole Glory, and Majeſty of Heav'n and Earth in more bumble expreſſions? Nor does he write, that there was no room in the Inn, Pſ 49.12. but none for him, who ſaid. The whole earth is mine, and the fulneſs thereof. Which alſo another Evangeliſt teſtifies, ſaying, He came to his own, and his own receiv'd him not.

Theſe things when the Faithful remember,XVII. How great grace and glory redounds to us by the Incarnation. let them alſo remember that God was contented to undergo the lowlineſs and frailty of our fleſh, that he might raiſe mankind up to the higheſt degree of Dignity; for this one thing ſufficiently diſcovers that excellent dignity and worth, which he has by the divine bounty obtain'd, that He vouchſaft to become Man, who alſo was true and perfect God: ſo that now we may boaſt, that the Son of God is our bone, and our fleſh; which thoſe Bleſſed Spirits cannot do; for as the Apoſtle ſays, He in no caſe took upon him the nature of Angels, but he took upon him the ſeed of Abraham.

But then we ought to take heed,XVIII. A ſingular admonition. that all this happ'n not to our extream hurt; that as at Bethlehem, where he was born they wou'd allow him no room; ſo alſo ſince he is now born in our fleſh, he find no room in our hearts, where he may be ſpiritually born. For this it is, he being moſt earneſtly deſirous of our ſalvation, that he earneſtly calls for. For as by the power of the Holy Ghoſt, he was, beyond the Order of Nature, made Man, Joh. 1.13. Rom. 64, 5. and 7.6. and giv'n to us, was Holy, yea Holineſs it ſelf, ſo it behov's us to be born, not of blood, nor of the will of the fleſh, but of God, and then as new creatures, to walk in newneſs of Spirit, and to keep that holineſs and integrity of mind, which much becomes men regenerated by the Spirit of God. For by this means we ſhall expreſs in our ſelvs a certain kind of image or reſemblance of the holy conception and Nativity of this Son of God, 2 Cor. 2.7. which we believ with a faithful heart, and believing wiſdom of God which was hidd'n in a Myſtery, we embrace and adore it.

ARTICLE IV.

SUffered under Pontius Pilate, was crucified dead and buried.] How neceſſary the knowledge of this Article is, and what diligent care the Curat ought to take, that the faithful be often put in remembrance of our Lord's Paſſion, the Apoſtle teaches who profeſſes that he determin'd to know nothing elſe but Jeſus Chriſt, and him crucified. Upon this account therefore all care and diligence ought to be us'd, that the faithful being ſtirr'd up with the commemoration of ſo great a benefit, may turn themſelv's wholly to the Love of God, and the embracing of his goodneſs.

Faith therefore in the former part of this Article (for of the other ſhall be ſpok'n afterwards) offers this to our Belief, that when Pontius Pilate, II. What is propos'd to be believ'd in this Article. by command of Tyberius Caeſar, govern'd the Province of Judea, Chriſt our Lord was faſtn'd to a Croſs, for he was Taken, Mock'd, Suffer'd many kinds of Injuries and Torments, and at laſt Crucifi'd. Nor are we to think, that, as to his Inward Part, his Soul was free from thoſe torments; for ſince he truly took the Humane Nature upon him, we muſt needs confeſs that in his Soul he felt the moſt tormenting Grief,Mat. 26.38. Mar. 14.34 wherefore, he ſaid, my ſoul is exceeding ſorrowful, even to death. For tho his Humane Nature was join'd to his Divine Perſon; yet by reaſon of that very conjunction, he no leſs felt the bitterneſs of his paſſion, than if that conjunction had not been made; ſince in that one perſon of Chriſt Jeſus the proprieties of both natures, the Divine and Humane, were ſtill preſerv'd; and therefore that which was paſſible and mortal, ſtill remain'd paſſible and mortal; and again, that which was impaſſible and immortal, ſuch as we underſtand the Divine Nature to be, ſtill reſtain'd its own propriety.

And where in this place ſeems fit to be diligently obſerv'd,III. Why the Time of his Paſſion was thus noted. the Curat ſhall teach, that Jeſus Chriſt ſuffer'd at that time when Pontius Pilate govern'd the Province of Judea, and that this was done for this reaſon, that the knowledge of ſo great and ſo neceſſary a thing might be more remarkable to all, when the very certain Time was ſet down when the thing was done, as we find it done by the Apoſtle;1. Tim. 6.13. and alſo becauſe in thoſe words it is declar'd, that the prophecies concerning our Saviour might be verifi'd by the event;Mat. 20 19. for they, ſays he, will deliver him to the Gentiles to be mock'd, to be ſcourg'd, and to be crucifi'd.

But eſpecially that he ſuffer'd death on the Tree of the Croſs, IV. Why Chriſt dy'd on the Croſs. this alſo is to be aſcrib'd to the council of God, to wit, that whence death had its beginning, thence life ſhou'd have its reſurrection. For the Serpent by the Tree ſeduc'd and overcame our firſt Parents, himſelf was vanquiſh'd by Chriſt throw the Tree of his Croſs. Many other reaſons may be produc'd for this matter, which the Holy Fathers have largely treated of, to ſhew that i • was convenient, that our Redeemer ſhou'd undergo that death of the Croſs, rather than any other. But the Curat may admoniſh that it is enough, if the faithful believ, that that kind of death was choſen by our Savior, which ſeem'd indeed more proper and ſuitable to the redemption of mankind; for certainly there could be none more odious and unbecoming: For the puniſhment of the Croſs was always, not only among the Gentiles, held accurs'd and full of ſhame and diſgrace,Deut. 21, 23. Gal. 3.13. but alſo in the Law of Moſes, he is call'd accurs'd that hangs on a tree.

Nor may the Curat omit the hiſtory of This Article, V. Why the explication of this Article ought to be often repeated. which the Evangeliſt took ſuch diligent care to expound, but that the faithful may learn and know the chief heads at leaſt of this Mystery, which ſeem to be moſt neceſſary for the confirmation of the truth of our Faith. For on this Article, as upon a certain foundation, our Chriſtian Religion and Faith is eſtabliſh'd, and this being well grounded, all the reſt will hold well together. For if any thing prove difficult to the mind and underſtanding of man, certainly the myſtery of the Croſs may deſervedly be accounted the hardeſt of all, and we can very hardly imagine that our Salvation can depend upon the Croſs, and on him who was crucifi'd thereon; but in this, as the Apoſtle teaches, we may admire the profound Providence of God;1 Cor. 8. for becauſe in the wiſdom of God, the world by wiſdom knew not God, it pleas'd God by the fooliſhneſs of preaching to ſave them that believ. Wherefore we are not to wonder, if the Prophets before the coming of Chriſt, and the Apoſtles after his death and reſurrection ſo ſtrenuouſly labour'd to perſwade men that this is the Redeemer of men, and to bring them into the Dominion and Obedience of him who was crucifi'd for them.

Wherefore ſeeing there is nothing ſo ſtrange to humane reaſon as the Myſtery of the Croſs, VI. Figures and Prophecies of the myſtery of the Croſs. immediately after the commiſſion of ſin, the Lord was not wanting both by Figures and the Oracles of the Prophets to ſignifie the death his Son was to undergo. To touch a little upon the Figures Abel firſt who was kill'd by the malice of his Brother; Gen. 4.8 Gen. 22.6, 7, 8. then the ſacrificing of Iſaac; next, the Lamb which the Jews kill'd at their going forth out of Egypt;Exod. 12.5, 6, 7. then the Braz'n Serpent which Moſes lifted up in the Wilderneſs,Num. 21.8, 9. all theſe as Figures foreſhew'd the Death and Paſſion of Chriſt our Lord. But then as to the Prophets,Job. 3.4. how many were there that propheci'd of it, is better known, than to need to be told in this place. But above all others (to omit David, who in his Pſalms,Pſ. 2. 12, 66, 109. has handl'd all the chief myſteries of our Redemption) the Oracls of Iſaiah are ſo plain and clear,Iſ. 53. that it may well be ſaid,Hier. Epiſt. ad Paulin. ante f • nem. that he rather told the ſtory of a thing already done, than foretold the Prophecy of a thing yet to be done.

Dead and Buried] In explaining theſe words the Curat ſhall teach that we are to believ,VII. Chriſt truly dy'd. that Jeſus Chriſt, after he was crucifi'd, was truly dead and buried. And indeed it is not without cauſe that this is ſeverally propos'd to the faithful to be believ'd, ſeeing there have bin ſome who have deny'd that he dy'd on the Croſs; The • nostics. the Apoſtls therefore deſervedly thought it fit that this point of Faith ſhou'd be oppos'd to that error; of the truth of which Article there is no room left to doubt:Mat. 27.50. Mar. 15.37. Luc. 23.46. Joh. 19.30. For all the Evangeliſts agree together in this, that Jeſus gave up the Ghoſt. Beſides, whenas Chriſt was true and perfect Man, he alſo cou'd truly dye. Now man dies when his Soul is ſeparated from his Body.

Wherefore when we ſay that Jeſus was dead, VIII. God was united to the Soul and Body of Chriſt (tho ſeparated) when he was dead. we mean, that his Soul was divided from his Body, and yet we do not grant that his Divinity was diſjoyn'd from his body; but rather we conſtantly believ and confeſs, that when his Soul was divided from his Body, his Divinity was always joyn'd both to his Body when it was in the Sepulchre, and to his Soul when it was in Hell. But it became the Son of God to dye, Heb. 2.10, 14, 15. that by death he might deſtroy him who had the power of death, i.e: the Devil, and reſcue them who by the fear of death, all their whole life were ſubject to bondage.

But this was ſingular in Chriſt our Lord,IX. Chriſt's death was voluntary not forc'd. that he then did dye, when himſelf had purpos'd to dye, and he died a death rather voluntary than by conſtraint; nor did he only appoint and determine his own death, but likewiſe the Place and the Time when and where he wou'd dye; for ſo ſays Iſaiah, He is offer'd a ſacrifice becauſe it was his will. And the ſame our Lord,Iſai. 53.9. before his Paſſion, ſaid of himſelf, I lay down my life, to take it up again; Joh. 10 17. no man takes it from me, but I lay it down of my ſelf: and I have power to lay it down, and I have power to take it up again. But then as to the Time and Place, when Herod ſought his life, and to inſnare him, he ſaid,Luk. 13.32, 33. Tell that Fox, behold I caſt out Devils, and do cures to day and to morrow; and the third day I am perfected; nevertheleſs I muſt walk to day and to morrow, and the day following, for it cannot be that a Prophet ſhou'd periſh out of Jeruſalem. He therefore did nothing unwillingly or by force, but willingly he offer'd himſelf: and going to meet his enemies, he ſaid, I am he: Joh. 18.5. and of his own accord freely he underwent all thoſe puniſhments, which unjuſtly and unmercifully they threw upon him.

Than which,X. A ſtrong motive to the love of Chriſt. ſure there is nothing in the World more powerful to move our compaſſion, when we well conſider in our minds all his ſufferings and torments. For if for our ſakes any one ſhould ſuffer all thoſe ſorrows, not which he voluntarily underwent, but which he cou'd not avoid, this indeed we ſhou'd hardly account as a benefit of any great regard: but if on our ſcore only he freely endure death, which he cou'd have refus'd; verily this is ſuch a kind of benefit, that it bereaves even the moſt grateful perſon in the World, not only of the power of paying due thankfulneſs, but even of having it; and hence the tranſcendant and ſuperlative love of Chriſt Jeſus, and his divine and infinite deſeits towards us may be perceiv'd.

But then when we confeſs that he was Bury'd, XI Why we are to believ that Chriſt was bury'd. this is not ſet down as a part of the Article, which thing ſeems to have ſome new difficulty in it, beſides what has bin already ſpok'n of his death. For if we believ that Chriſt was dead, it is eaſie enough to perſwade us, That he was bury'd. But this was added; firſt that we may doubt the leſs of the Truth of his death, it being the ſtrongeſt proof that a perſon is dead, if we can prove that his Body was bury'd: And then, that the Miracle of his Reſurrection might be the more apparent and illuſtrious. Nor do we believ this only,Mat. 27.60. That Chriſts Body was bury'd, but this eſpecially is propos'd to our Belief in theſe Words, That God was bury'd, Mar. 15 46. as by the Rule of Catholic Faith, we moſt truly ſay,Luc. 23.53. That God was dead, was born of a Virgin; for ſince his Divinity was never divided from his Body, no not even when it was laid in the Sepulchre, rightly we confeſs, That God was bury'd, Joh. 19.38.42. And that will be ſufficient for the Curat concerning the manner and place of Chriſt's burial, which is ſpoken by the Holy Evangeliſts.

But firſt of all,XII. Two things to be noted. Pſ. 15 10. Act. 2.31. two things are to be obſerv'd, the one is, That Chriſts Body was in no part corrupt'd in the Sepulchre, concerning which the Prophet thus prophecies, Thou ſhalt not ſuffer thy Holy One to ſee corruption. The other, which belongs to all the parts of this Article, is, That the Burial, Paſſion, and Death of Jeſus Chriſt, have reference to him as Man, not as God; for to ſuffer and to dye are incident to the human Nature only: Tho all theſe things are alſo attribut'd to God, becauſe, as it is manifeſt, they may rightly he ſaid of that perſon, who at once was perfect God, and perfect Man. Theſe things being known, the Curat may explain thoſe things concerning Chriſts Paſſion and Death, whereby the Faithful may at leaſt contemplate, if not comprehend the immenſity of ſo great a Myſtery.

And Firſt, XIII. What we are to meditate of the Paſſion of Chriſt. Firſt. Joh. 1.1. Heb. 1.2, 3. It ſhould be conſider'd, Who it is that ſuffers all theſe things. And here we are not able by Words to relate, or even in our Hearts to conceiv his Dignity. S. John ſays, he is the Word, which was with God. The Apoſtle with ſtately Expreſſions deſcribes him in this manner: That this is He, whom God has appoint'd to be the Heir of all things, by whom alſo he made the Worlds, who is the brightneſs of his Glory, and the Figure of his Subſtance, and the Image of his Perſon, who ſupports all things by the Word of his Power. He therefore having waſh'd away our ſins, ſits at the Right-hand of the Majeſty on High. And to ſay all in a Word, He who ſuffers is Jeſus Chriſt, God and Man: Rom. 11.36. The Creator ſuffers for thoſe whom he created: The Lord for his Servants: be by whom the Angels, Men, Heav'ns, and Elements were made: He, I ſay, in whom, by whom, and of whom, are all things.

It is no wonder therefore, if when he was wounded with ſo many Torments and Sufferings, the whole Fabric of the World trembl'd; for as the Scripture ſays,Ma • t 27.51. The Earth quak'd, and the Rocks were rent, Luc. 23 44. and there was Darkneſs over all the Earth, 1 Pet. 2.5. and the Sun was dark'n'd. Now if ev'n the dumb and inſenſible Creatures bewail'd the Sufferings of their Maker, let the Faithful conſider, with how great and bitter Lamentation, they as living Stones of this Building, ought to evidence their Grief.

And now we come to ſhew the Cauſes of his Paſſion,XIV. What Secondly. that thereby the Strength and Greatneſs of the Divine Love towards us, may the better appear: If therefore any one ask, What ſhou'd be the Cauſe why the Son of God wou'd undergo ſuch an extream bitter paſſion, he will find it to be this chiefly, beſides the hereditary Contagion of our firſt Parents, namely, The Vices and Sins which Men have committed from the beginning of the World to this day, and which they will hereafter commit to the end of the World: For this was it, That the Son of God our Savior intended in his Death and Paſſion, to redeem, and to blot out the ſins of all Ages, and richly, and abundantly to make ſatisfaction to his Father for them.

Let this alſo be added to inhance the dignity of the thing,XV. What Thirdly. that Chriſt did not only ſuffer for ſinners, but alſo that thoſe very ſinners for whom he ſuffer'd, were both the Authors and Inflicters of thoſe Puniſhments he endur'd. Of which the Apoſtle thus admoniſhes us, writing to the Hebrews thus:Heb. 12.13. Conſider him who endur'd ſuch contradiction of Sinners againſt himſelf, leſt ye be weary and faint in your Souls.

Of this Fault rightly may thoſe be judg'd guilty, Note. who eaſily, and often fall into ſin: For ſince our ſins drove Chriſt our Lord to undergo the puniſhment of the Croſs; verily they who run into Sin and Wickedneſs, do as much as in them lies, cruciſie to themſelves the Son of God afreſh, Heb. 6.6. and put him to an open ſhame.

And this wickedneſs is by ſo much more inſolent and heinous in us, Note. than it was in the Jews, becauſe they, as the ſame Apoſtle bears them Witneſs,1 Cor. 2.8. if they had known, they wou'd never have crucifi'd the Lord of Glory. But we profeſs we have known him, and yet in our Deeds denying him, we ſeem in a manner to lay violent Hands upon him.

Now the Holy Scripture teftifies,XVI. What Fourthly. Iſay. 53.8. That Chriſt Our Lord was deliver'd to Death, both by the Father and by himſelf: For in Iſaiahs Prophecy, he ſays, For the 'wickedneſs of my people have I ſmitten him: And the ſame Prophet a little before, when being, full of the Spirit of God,Iſay. 53.6. Iſay. 53.10. He ſaw the Lord full of Sores and Wounds, All we like Sheep have gone aſtray, every one after his own way, and the Lord has layd upon him the Iniquity of us all. But of the Son it is written; When he ſhall have made his Soul an offering for Sin, he ſhall ſee his ſeed longliv'd. But the Apoſtle, has expreſs'd this ſame thing in Words much more remarkable, when yet from the other part he wou'd ſhew how we may advance our hope from the conſideration of the infinite Mercy and Goodneſs of God: For he ſays,Rom. 8.32. He who ſpar'd not his own Son, but deliver'd him up to Death for us all. how ſhall he not alſo with him, give us all good things?

It follows now,XVII. What Fifthly. Luc. 22.44. That the Curat teach, How great the bitterneſs of Chriſts paſſion was, which if we keep freſh in our Memory, That the Sweat of our Lord became like drops of Blood trickling down to the Ground, when he but began to feel thoſe Torments and Agonies of Mind, which ſoon after he was to be loaded with, Ibid. any one may eaſily underſtand, that nothing cou'd be added to the weight of his Sorrows: For if the very thought only of the Miſeries approaching, were ſo bitter, as the Sweat of Blood manifeſted it to be, what ſhall we think of the Suffering it ſelf?

And yet it is plain that Chriſt our Lord endur'd the moſt extream Sorrows, XVIII. What Sixtly. both of Mind and Body. And firſt, There was verily no one part of his Body, which felt not the moſt grievous Puniſhments, for both his Feet and Hands were faſtn'd to the Croſs with Nayls, his Head ſcratch'd with Thorns, and buffeted with a Kane, or Reed, his Face filth'd with Spittle, beat'n with Fiſts, and his whole Body all over wounded with Scourging.

And beſides all this,XIX. What Seventhly. Pſ 2.2. Matt. 26. Men of all ranks and conditions were gather'd together againſt the Lord, and against his Chriſt. For both Gentiles and Jews; were the Perſwaders, the Authors, and Miniſters of his Paſſion: Judas betray'd him, Peter deny'd him, and all the reſt forſook and left him.

And now,XX. What Eightly. while he was on the Croſs, ſhall we conſider the bitterneſs of the Pains, or the Shame, or both together? Verily there was no kind of Death, either more ſhameful, or more tormenting, or ſpiteful, cou'd be contriv'd; which none were us'd to ſuffer, but the moſt peſtilent and wicked Malefactors only, and in which the continuance and tediouſneſs of that kind of death, made them endure the moſt exquiſite Pains and Torments.

And yet the Habit and Conſtitution, XXI. What Ninthly. or Frame of the Body of Jeſus Chriſt much increas'd the greatneſs of his Pains: Which by the Power of the Holy Ghoſt was form'd much more perfect, and was better temper'd than the Bodies of other Men can be, and therefore had a more quick faculty of Senſe or Feeling, and endur'd all thoſe Torments the more heavily.

But then,XXII. What Tenthly. As to the inward grief of his Mind, there is no one can doubt, but that in Chriſt it was moſt extream; for thoſe Saints that have ſuffer'd Puniſhments and Torments, wanted not Comfort in their Souls giv'n them from Heav'n, which ſo cheer'd and refreſh'd them, that they were enabl'd patiently to undergo the force of their Torments, yea ev'n in the very midſt of their Torments, many of them were tranſport'd with inward Joy:Coloſſ. 1.24. For the Apoſtle ſays, I rejoyce in my Sufferings for your ſakes: and I fulfil thoſe things which are yet behind of the Sufferings of Chriſt in my Fleſh, for his Body's ſake, which is the Church: And in another place:2 Cor. 7.4. I am fill'd with comfort, and over abound with joy in all our Tribulation. But Chriſt our Lord temper'd the Cup of his moſt bitter Sufferings which he drank, with no mixture of Sweetneſs: For he permitt'd the Human Nature which he had taken, to feel all kinds of Torments, no otherwiſe than as if he had bin Man only, and not God alſo.

It remains now, That the Curat explain alſo what the Profits and Benifits are, which we partake of by our Lords Paſſion.

Firſt therefore,XXIII. How great the Benefits of Chriſts Paſſion are. The Firſt. Rev. 1.5. Col. 2.13, 14 The Passion of our Lord was our deliverance from Sin: For as it is in S. John, he lov'd us, and waſh'd us from our ſins in his Blood; and ſaid the Apoſtle, He has quick'n'd us together with him, forgiving us all our Treſpaſſes, blotting out the Hand-writing of the Decree that was againſt us, which was contrary to us; and took it out of the way, nailing it to his Croſs.

Beſides,The Second. Joh. 12.31, 32. He has ſnatch'd us out of the tyrannical Power of the Devil: For, ſaid the Lord himſelf: Now is the Judgment of this World: Now is the Prince of this World caſt out: and I, if I be lifted up from the Earth, will draw all things to my ſelf.

Beſides,The Third. He has diſcharg'd the puniſhment due to our ſins.

And then,The Fourth. becauſe there cou'd no Sacrifice be offer'd more grateful and acceptable to God; he has reconcil'd us to his Father, and render'd him propitious and favourable to us.

Laſtly,The Fifth. In that he bore our Sins, He has open'd us a Way to Heav'n, which before was barr'd up by the common Sin of Mankind. And this the Apoſtle ſignifies in theſe VVords:Heb. 10.19. We have boldneſs to enter into the Holiest by the Blood of Jeſus.

Nor was there wanting a Figure and Image of this Myſtery,XXIV. The Figure of our Redemption. Num. 35.15, 28. even in the Old Law; for thoſe who were forbid to return into their own Country before the death of the High Prieſt, did ſignifie thereby, That there was no entrance into the heavenly Country open for any, tho he led his life never ſo juſtly and piouſly, before that moſt High and Eternal Prieſt Chriſt Jeſus had ſuffer'd death, which having done, immediately the Gates of Heav'n were thrown open to all them, who being cleans'd by the Sacraments, and endu'd with Faith, Hope and Charity, were made partakers of his Sufferings.

All theſe paſſing-excellent,XXV. All good things redound to us by vertue of Chriſts Paſſion. and Divine Benefits, the Curat ſhall teach, Come to us by the Paſſion of our Lord. And firſt, Becauſe the Satisfaction which after this wonderful manner Jeſus Chriſt has paid to God the Father for our Sins; is compleat and perfect in all reſpects: For the price he paid for us, was not ev'n or equal only to our Debt, but far out-weigh'd it. And beſides, This Sacrifice was moſt acceptable to God: VVhich when the Son offer'd to him upon the Altar of the Croſs, he quite mitigated his Fathers Anger and Indignation; and this Argument the Apoſtle us'd,Eph. 5.2. when he ſaid, Chriſt lov'd us, and gave himſelf a Sacrifice and oblation for us to God, for a ſweet-ſmelling Savor. Furthermore, this is the Oblation, whereof we read in the Prince of Apoſtles:1 Pet. 1.18.19. Ye were not redeem'd with corruptible things, as Silver and Gold from your vain converſation of the Tradition of your Fathers, but with the precious Blood of Criſt, as of a Lamb without ſpot or blemiſh. And the Apoſtle teaches us,Gal. 3.13. That Chriſt was made a Curſe for us, that he might redeem us from the curſe of the Law.

But beſides theſe immenſe Benefits;XXVI. In Chriſts Paſſion are examples of all Vertues. we have this very great one over and above, that in this only Paſſion we have the moſt Glorious Patterns of all Vertues: For he ſhew'd forth his Patience, Humility, the moſt profound Love, Charity, Meekneſs, and Obedience, and moſt unſhaken Conſtancy and Reſolution of Mind, not only in ſuffering Injuries for Righteouſneſs or Juſtice ſake, but alſo even in Death it ſelf; and that in ſuch a manner, as we can truly ſay, That our Savior in the very height of his Sufferings, did moſt lively expreſs in himſelf all thoſe Rules and Precepts of Life, which throw all the time of his Preaching he taught by Words. And this ſhall ſuffice to have bin ſpoken briefly of the moſt ſaving Death and Paſſion of Chriſt our Lord. And wou'd God theſe Myſteries were ſeriouſly impreſs'd upon our Souls and Hearts, and that we wou'd learn to ſuffer, to dye, and to be bury'd together with our Lord; that then every ſpot of Sin, being wip'd away, and riſing with him to newneſs of Life, by his Mercy, we may be found worthy to be made partakers of his Kingdom of Heav'n and Glory.

ARTICLE V.

HE deſcended into Hell, the third Day He roſe again from the Dead.] It is of very great uſe to know the glory of the Burial of our Lord Jeſus Chriſt,I. 〈◊〉 very uſeful o unde •• t ••• this Article. of which we have ſpoken laſt: But it more concerns the Faithful to know the glorious Triumphs he bore away, by conquering the Devil, and ſpoiling the Powers of Hell. Of which, and alſo of the Reſurection, we are now to ſpeak. Which Point, altho it may well be handl'd diſtinctly and by it ſelf; yet we following the Authority of the Holy Fathers, have thought fit to joyn it with that of his deſcent into Hell.

In the firſt part therefore this is propos'd to our Belief,II. What is propes'd in the firſt Part. That Chriſt being now dead, his Soul went down to Hell, and there continu'd ſo long as his Body was in the Sepulchre. But in theſe words we alſo confeſs, That the very ſame perſon of Chriſt, at the ſame time was both with the Spirits below, and alſo lay in the Sepulchre. Which when we ſay, no one ought to wonder, becauſe, as we have often ſaid before, That though his Soul departed from his Body, yet his Divinity was never ſeparated either from his Soul or his Body.

But becauſe it may bring much light to the Explication of this Article,III. The various ſignification of Hell. if the Curat teach what in this place is to be underſtood by the Word [Hell] It is neceſſary to admoniſh, That in this place, by Hell is not meant the Sepulchre, as ſome no leſs impiouſly than unskilfully have thought, for by the former Article we are taught, That Chriſt our Lord was bury'd: neither was there any Reaſon, why in the Creed the ſame thing ſhou'd by the Holy Apoſtles be repeated in another, and a more obſcure form of Speech.

But the Word Hell ſignifies thoſe hidd'n Receptacles wherein the Souls are kept,IV. The Firſt, The Receptacle of the damn'd. Phil. 2.10. which have not attain'd to the Bleſſedneſs of Heav'n. For ſo the Holy Scriptures uſe this Word in many places. For thus we read in the Apoſtle, At the name of Jeſus every Knee ſhall bow, of thoſe in Heav'n, of thoſe in Earth, and thoſe under the Earth. And in the Acts of the Apoſtles, S. Peter teſtifies,Act 2.24. That Chriſt the Lord was riſen again, having loos'd the Pains of Hell. Nor are all thoſe Receptacles of one and the ſame kind. For there is that worſt and moſt diſmal place of all, where the Souls of the damn'd, together with the unclean Spirits, ſhall be tormented for ever, and that with unquenchable Fire, which is call'd the Bottomleſ-Pit, and by its own proper ſignification, Hell.

There is beſides,V. The Fire of Purgatory. The Fire of Purgatory, wherein the Souls of the Pious for a certain determin'd time, are cleans'd by Sufferings, that ſo the entrance to the Heav'nly Country may be laid open, into which no polluted thing can be admitted. And of the truth of this Doctrin, Apoc. 21 27. Con. Trent. Seſſ. 25. which the Holy Councils declare to be confirm'd both by Teſtimonies of Scripture, and by Apoſtolic Tradition, the Curat ſhall diſcourſe and argue by ſo much the more induſtriouſly, and frequently, becauſe we are fall'n upon thoſe times, wherein Men will not endure Sound Doctrin.

Laſtly,VI. Limbus where the Souls of the Father were. The third kind of Receptacle is, that wherein the Souls of the Saints were receiv'd before the coming of Chriſt our Lord, and there being refreſh'd with the bleſs'd hope of Redemption, and free from all ſenſe of Pain, enjoy'd a peaceable Habitation. The Souls therefore of theſe Pious Perſons, who in the boſome of Abraham expected the Savior, Chriſt our Lord, deſcending to Hell, deliver'd.

Nor are we to think that he ſo deſcended to Hell,VII. Chriſt's Soul truly went down to Hell as that only his Influence and Vertue, and not alſo his Soul went thither. But we are verily to believ, That his very Soul indeed, and in preſence deſcended to Hell,Pſ 15.10. of which there is this moſt certain Teſtimony of David: Thou ſhall not leave my Soul is Hell. But tho Chriſt went down to Hell, yet this was no damage to his Supreme Power, nor was the Splendor of his Holineſs ſtain'd in the leaſt, ſeeing that by thus doing, it rather was moſt evidently prov'd, that all thoſe things are moſt true, which are celebrated concerning his Holineſs, and that he is the very Son of God, as he had before made appear by ſo many prodigious Miracles.

And this we may eaſily perceiv,VIII. Two differences betwixt Chriſt's and the damned's going to Hell. if we but conſider the Cauſes, why Chriſt, and other Men came into thoſe places. For all others went thither as Captives, but he, as free among the Dead, and Conquerer to Maſter the Devils, by whom they were there kept ſhut up and impriſon'd by reaſon of ſin. Furthermore, All others who deſcended thither, partly were tormented with moſt bitter pains; and partly, tho they wanted all other ſenſe of ſorrow, yet being depriv'd of the ſight of God, and with-held in the Hope only of Bliſs and Glory, which they waited for, they were in a kind of Torment. But Chriſt our Lord deſcended not to ſuffer any more, but to free the Saints and Righteous Men from the Miſery and Trouble of that Impriſonment, and to beſtow upon them the Fruits of his Paſſion. That therefore he went down to Hell, was no leſſening of his ſupream Dignity and Power.

Theſe things being explain'd,IX. Why Chriſt went down to Hell. it muſt be taught, that Chriſt our Lord went down to Hell, that after he had ſpoil'd the Devils, he might lead thoſe Holy Fathers and other pious perſons, being now freed from Priſon, with him to Heav'n, which wonderfully and gloriouſly he has accompliſh'd. For immediatly the ſight of him, gave tranſcendant Light to the Captiv's, and fill'd their ſouls with immenſe joy and gladneſs: on whom he alſo beſtow'd that moſt deſir'd Bliſs, which conſiſts in the Viſion of God: which done, it is manifeſt what it was he promis'd the Thief in theſe words:Luc. 23.43. This day thou ſhalt be with me in Paradice. But of this deliverance of the Godly, the Prophet Oſee ſo long before propheci'd in this manner, O death! I will be thy death; O Hell! I will be thy deſtruction. The Prophet Zachary ſignifi'd the ſame thing, when he ſaid, Thou alſo by the blood of thy Testament haſt ſent them that are bound out of the lake wherein there is no water. Laſtly, the ſame thing the Apoſtle expreſſes in theſe words,Col. 2.15. in taking the ſpoils of principalities and powers, he made a ſhew of them, openly triumphing over them in himſelf.

But that we may underſtand the force of this myſtery the better,X. Who are ſav'd by the benefit of Chriſts Paſſion. we ought often to call to remembrance, that devout men, not only who were born after the coming of our Lord, but thoſe who after Adam were before him, or who hereafter ſhall be to the end of the World, have, and ſhall attain Salvation by the benefit of his Paſſion. Wherefore before he dy'd and roſe again, the Gates of Heav'n were never open to any: but the Souls of the Godly when they departed this life were either carry'd into Abraham's Boſome, or as now it fares with them, who have ſomewhat to be purg'd or ſatisfi'd, were cleans'd by the fire of Purgatory,

There is beſides,XI. Another Reaſon of Chriſt's going down to Hell. Phil. 2.10. another Reaſon, why Chriſt our Lord went down to Hell, namely that he might there ſhew his Might and Power, as he had done in Heav'n and Earth, and that as every knee, both of things in Heav'n and things in Earth, bow'd at the name of him, ſo alſo of things below, and under the Earth. At conſideration whereof, who is there, who admires not, and even ſtands not amaz'd at the immenſe bounty of God towards mankind, who was willing not only to undergo the moſt bitter Death for us, but alſo to go down to the very loweſt parts of the Earth, that he might carry with him the Souls ſo very dear to him, which he thence victoriouſly bore away to bliſs and happineſs.

Now follows the other part of the Article,XII. The other Part of the Article concerning the Reſurrection. 2 Tim. 2.8. in explaining whereof how painful the Curat ought to be, appears by thoſe words of the Apoſtle, Remember that the Lord Jeſus Chriſt aroſe again from the dead: For what he commanded Timothy, it is not to be doubted, but that it is alſo commanded to all others that have the Cure of Souls.

And this is the meaning of the Article. After that Chriſt our Lord had giv'n up the Ghoſt on the Croſs upon Friday, at the ninth hour of the day, and the ſame day at Even he was bury'd by his Diſciples, who by leav of Pilate the Preſident, laid the body of our Lord, when they had tak'n it down from the Croſs, into a new Tomb, in a Garden near at hand: the third day after his death, which was the Lords day, early in the morning his ſoul was again join'd to his body, and ſo he who was dead thoſe three days, aroſe again and return'd to life, out of which he departed by death; but by the word Reſurrection we are not to underſtand only that Chriſt was rais'd from the dead, which was a thing common to many others, but that he roſe again by his own power and vertue, which was a ſingular thing, and proper to Him alone.

For it is contrary to Nature,XIV. No man can naturally riſe again from the dead. 2 Cor. 13.4. nor was it even granted to any man to be able by his own power to raiſ'e himſelf from death to life; but this belongs to the ſupream power of God only, as we learn from thoſe words of the Apoſtle, Altho he was crucifi'd throw weakneſs, yet he liv's by the power of God: which ſeeing it was never ſeparated from Chriſt's Body in the Sepulchre, nor from his Soul when it went down into Hell, his Divine Power, was both in his Body, ſo that it cou'd be joyn'd again to his Soul; and in his Soul, ſo that it cou'd again be brought back to his Body; ſo that by his own power he might revive and riſe again from the dead.

And this thing,XV. The Reſurrection ſoretold. Pſa. 97.2. David, being full of the Spirit of God, foretold in theſe words, His right hand, and his Holy arm hath gott'n himſelf the victory. And the Lord himſelf by the divine teſtimony of his own mouth has confirm'd it, I lay down my life, and I will take it up again: Joh. 10.17. and I have power to lay it down, and I have power to take it up again. And alſo to the Jews, for confirmation of his doctrin, he ſaid,Joh. 2.19. Diſſolve this temple, and in three days I will raiſe it up again. Which tho they indeed underſtood of that Temple magnificently built of Stones; yet he, as is declar'd in the ſame place by the words of Scripture,Act. 1.24. ſpake of the Temple of his Body. Now although we ſometimes read in Scripture, that Chriſt our Lord was raiſed by the Father, this is to be underſtood of Chriſt as Man; ev'n as thoſe things again relate to himſelf as God, whereby is ſignifi'd, that he roſe again by his own Power.

And this alſo belongs ſpecially to Chriſt,XVI. Chriſt firſt roſe from the dead. Apoc. 1.5. 1 Cor. 15.20. that He was the Firſt who enjoy'd this divine benefit of the Reſurrection: For in Scripture he is called the Firſt begotten among the dead, and the Firſt begotten of the dead. And as the Apoſtle has it, Chriſt aroſe again from the dead, being the Firſt-fruits of them that ſleep: for verily by Man came death, and by Man came the Reſurrection of the dead, and as in Adam all dye; ſo in Chriſt ſhall all be made alive, but every one in his own order, Chriſt the Firſt fruits, and afterwards thoſe that are Chriſt's. Which words are to be underſtood of the compleat Reſurrection, becauſe then we are rais'd to everlaſting life, all neceſſity of dying being wholly tak'n away. And in this kind Chriſt our Lord obtains the Firſt place: For if we ſpeak of ſuch a Reſurrection, or of ſuch a Return to life, as after which there remains a neceſſity of dying again;3 Reg. 17.22. there were many others ſo rais'd from the dead,4 Reg. 4.34. Chriſt: all which notwithſtanding reviv'd on this condition, that they were to dye again: But Chriſt our Lord ſo aroſe again from Death, which he had ſubdu'd and conquer'd, that he cou'd dye no more: And this is confirm'd by that moſt plain Teſtimony:Rom. 6 9. Chriſt being now ris'n from the Dead, dyes no more: Death ſhall no more domineer over him. And now follows what is added to the Article.

The third Day.] The Curat muſt inſtruct the Faithful not to believ that our Lord was all thoſe three days in the Sepulchre:XVII. Chriſt roſe again the third day. For becauſe he lay in the Sepulchre a Whole Natural Day; and Part of the Day before it, and Part of the Day after it; for this Reaſon it is truly ſaid, That he lay in the Sepulchre Three days, and that the Third Day he aroſe again from the Dead.

Now that he might manifeſt his Divinity, XVIII. Why the third day. he wou'd not put off his Reſurrection till the end of the World; and again, that we might believ him to be truly Man, and to be truly dead, he did not immediately after his death revive, but on the Third Day after his Death: Which ſpace of time ſeem'd to be ſufficient to prove he was truly dead.

The Fathers of the firſt Council of Conſtantinople have added to this place,XIX. Why according to the Scriptures is added in the Creed. 1 Cor. 15.14. ACCORDING TO THE SCRIPTURES. Which being receiv'd from the Apoſtle, they therefore plac'd in the Creed: And that the Myſtery of the Reſurrection is very neceſſary, the ſame Apoſtle has taught us in theſe words: If Chriſt have not ris'n again, then is our preaching vain, and your Faith is vain: And, if Chriſt have not ris'n again, your Faith is vain, and you are yet in your ſins. Wherefore S. Auſtin admiring the Faith of this Article wrote thus:De Auguſt. in Pſ. 120. v. 4. It is no great matter to believ that Chriſt dyed, for this do the Heathens, Jews, and all the wicked believ, This all believ that he dy'd: But the Reſurrection of Chriſt is the Faith of Chriſtians only: This we account a great matter to believ that he roſe again.

Hence it was that our Lord moſt commonly ſpake of his Reſurrection, Note. and ſcarce ever did he talk with his Diſciples about his Paſſion, but he ſpake of his Reſurrection. When therefore he ſaid,Mat. 16.21. The Son of Man ſhall be deliver'd to the Gentiles, and be mock'd, and beat'n, and ſpit upon, and after that they have beat'n, they will kill him: Luc. 18.32. At laſt he added, And the third day he ſhall riſe again; and when the Jews requir'd him to prove his Doctrin by ſome Sign or Miracle,Luc. 11.29. he anſwer'd, There ſhall no other ſign be giv'n them than the ſign of the Prophet Jonas, for as Jonas was three Days and three Nights in the Whales Belly, ſo he affirm'd,Mat. 12.39. That the Son of Man ſhou'd be three Days and three Nights in the Heart of the Earth.

Now the better to perceiv the Force and meaning of this Article,XX. Three things to be explain'd here. we muſt know and obſerv three things, Firſt, Why it was needful that Chriſt ſhou'd riſe again: Then, What the Scope and End of his Reſurrection was, And alſo what Profits and Advantages redound to us thereby.

As to the firſt,XXI. Firſt. The neceſſity of Chriſts Reſurrection. Phil. 2.8, 9. It was neceſſary for him to riſe again that the Juſtice of God might be manifeſt, by whom it was very meet that he ſhou'd be rais'd up, who in obedience to him, was caſt down and loaded with all kinds of Diſgrace. This Reaſon the Apoſtle brings, when he ſays to the Philippians; He humbl'd himſelf, and became obedient to Death, ev'n the death of the Croſs, wherefore God has alſo exalted him. Beſides, for confirmation of our Faith, without which Man can attain to no Righteouſneſs: For this ought to be a main Argument, That Chriſt was the true Son of God, becauſe by his own Power he rais'd himſelf from the dead; and then to cheriſh and ſupport our Hope. For ſince Chriſt roſe again, we have a ſure Hope, that we alſo ſhall riſe again, for it is neceſſary, that the Members enjoy the ſame ſtate and condition with the Head: For ſo the Apoſtle ſeems to argue, when he writes both to the Corinthians and Theſſalonians, and Peter the Prince of the Apoſtles ſays:1 Cor. 15.12. 1 Theſ. 4.14. 1 Pet. 2.8. Bleſs'd be God and the Father of our Lord Jeſus Chriſt, who of his great mercy has begott'n us again to a lively Hope throw the Reſurrection of Jeſus Chriſt from the Dead to an Inheritance incorruptible.

Laſtly,XXII. The Second. The End of the Reſurrection. For this reaſon alſo it muſt be taught, That the Reſurrection of our Lord was neceſſary, That the Myſtery of our Salvation and Redemption might be compleated. For Chriſt, by his Death, has freed us from Sin; but by Riſing again he has reſtor'd us to all thoſe good things which we loſt by our ſins. Wherefore the Apoſtle ſays,Rom. 4.15. Chriſt was deliver'd to Death for our Sins, and Roſe again for our Juſtification. That nothing therefore might be wanting to the Salvation and Happineſs of Mankind, as it behov'd him to Dy; ſo alſo it did to Riſe again.

Now from what has bin ſaid,XXIII. The Third. The Advantages. The firſt we may perceiv, How great advantage the Reſurrection of Chriſt our Lord brings to the Faithful.

For by his very Reſurrection, We acknowledg him to be God, Immortal, and full of Glory, and conqueror of the Devil, which without all doubt we are to believ and confeſs concerning Chriſt Jeſus

Beſides,The Second. The Reſurrection of Chriſt has produc'd the Reſurrection of our Bodies alſo: Becauſe it was the efficient cauſe of this Myſtery: And alſo becauſe, after the example of our Lord, we all ought to riſe again: For as to the Reſurrection of the Body, the Apoſtle thus teſtifies,1 Cor. 15. By Man came Death, by Man came alſo the Reſurrection of the Dead. For there is uſe of Chriſt's Humanity, as of the efficient inſtrument, to all thoſe things, whatſoever they are, which God did in the Myſtery of our Redemption. Wherefore, his Reſurrection was a kind of Inſtrument to bring to paſs our Reſurrection. And it may be call'd a Pattern, becauſe the Reſurrection of Chriſt was of all, the moſt perfect: And as the Body of Chriſt, riſing to immortal Glory, was chang'd; ſo our Bodies alſo, which before were weak and mortal, ſhall be reſtor'd and adorn'd with Glory and Immortality. For as the Apoſtle teaches,Phil. 3.20, 21. We wait for the Savior, our Lord Jesus Chriſt, who ſhall change our vile Body, that it ſhall be like to his glorious Body.

And this may be ſaid concerning the Soul,The Third. dead in Sins; to which, on what ſcore, the Reſurrection of Chriſt is offer'd as an Example or Pattern to us, the ſame Apoſtle ſhews in theſe Words;Rom. 6.4. As Chriſt roſe again from the Dead, by the Glory of the Father; ſo ſhou'd we alſo walk in Newneſs of Life: For if we have bin planted together with him in the likeneſs of his Death, we ſhall be alſo in the likeneſs of his Reſurrection: And, a little after, he ſays; knowing that Chriſt being ris'n from the Dead, now dyes no more, Death ſhall no more domineer over him. For in that he dy'd to Sin, be dy'd once; but in that he lives, he lives to God: So reck'n ye your ſelves to be dead indeed to ſin, but alive to God in Jeſus Chriſt.

Two Examples therefore we ought to ſeek from Chriſt's Reſurrection. The one is,XXIV. Two Examples from Chriſt's Reſurrection. That after we have wip'd away the ſtains of ſin, we lead a new kind of Life, in which way clearly ſhine forth Uprightneſs, Innocence, Holineſs, Modeſty, Juſtice, Beneficence and Humility. The other is, That we ſo perſevere in that kind of life, that by Gods help, we fall not off from the way of Righteouſneſs, whereinto we have once enter'd.

Nor do the Apoſtles Words ſhew only,XXV. The Fourth Advantage of Chriſts Reſurrection. Rom. 6.6, That the Reſurrection of Chriſt is propos'd to us as an Example of our Reſurrection; but they declare, That it gives us Power to riſe again, and beſtows Strength and Courage, whereby we may continue in Holineſs and Righteouſneſs. For as by his Death, we not only take Example of dying to ſin, but draw Vertue alſo, whereby we may dye to sin; So his Reſurrection brings us Strength to obtain Righteouſneſs, that thenceforth worſhipping God piouſly and holily, we may walk in Newneſs of 〈◊〉 , to which we are ris'n. For this eſpecially did our Lord bring to paſ's by his Reſurrection; that we, who before were dead with him to ſin, and to the world, might alſo with him riſe again to a new way and courſe of life.

The Signs of this Reſurrection,XXVI. The ſigns of Reſurrection from ſin. Coloſſ. 3.1. which are chiefly to be obſerv'd, the Apoſtle teaches us: For when he ſays: If ye be ris'n with Chriſt ſeek thoſe things which are above, where Chriſt ſits at the right hand of God, he plainly ſhews, That thoſe who deſire to have Life, Honours, Reſt, and Riches there,Phil. 4.8. where Chriſt ſpecially is, are truly ris'n with Chriſt. But when he adds: Reliſh thoſe things which are above, not thoſe which are on the Earth; he has giv'n this as a kind of Note, whereby we may perceive whether we be ris'n with Chriſt. For as the Taſte or Reliſh is wont to diſcover the Temperature and Health of the Body; ſo if Whatſoever things are true, whatſoever things are comly, whatſoever things are juſt, whatſoever things are holy, do reliſh with a perſon, and if he can perceive with the inward ſenſe of his Soul, the ſweetneſs of heav'nly things, this is a good Argument, That he that is thus affected is ris'n with Jeſus Chriſt to a new and ſpiritual Life.

ARTICLE VI.

HE aſcended into Heav'n, ſitteth at the right-Hand of God the Father Almighty.] When the Prophet David full of Gods Spirit contemplated the bleſs'd and glorious Aſcenſion of our Lord,I. What kind of Solemnity and Faith of Chriſt's Aſcenſion there ought to be. Pſ. 46.1.6. he exhorts all to celebrate that Triumph with the greateſt joy and gladneſs, in theſe Words; ſaying, Clap Hands for joy, O all ye Nations, ſing to God with the Voice of Rejoycing: God is gone up with a merry noiſe. Whence the Curat may underſtand, That this Myſtery is to be explain'd with the greateſt ſtudy, and that he ought to take diligent care, That the Faithful embrace it not only with Faith, and with the Mind; but as far as may be, and with Gods help, they endeavor in their Life and Actions alſo to expreſs the ſame.

As to the Explication of this Sixth Article therefore,II. The former part of this Article. wherein chiefly is treated concerning this Divine Myſtery, we muſt begin at the former part thereof, and ſhew what is the effect and meaning thereof.

For concerning Chriſt Jeſus,III. What we are here to believe. the Faithful muſt believe this alſo without any wavering, That the Myſtery of our Redemption being now perfected, he, as Man with his Soul and Body, went up into Heaven: For, as he was God, he never was abſent thence; becauſe he fills all things with his Divinity.

And let the Curat teach, that he went up by his own Power, Firſt. Secondly. 4 Reg. 2.11.35 n 14. Thirdly. Act. 8.39. and not by the Power of another, as Elias did, who was carry'd into Heaven in a fiery Chariot: or Abaccuc the Prophet, or Philip the Deacon, who, by the Divine Power, being carry'd through the Air, paſt through the remote parts of the Earth. Nor did he aſcend to Heaven, only by the mighty Power of his Divinity, but alſo as he is Man.

For tho this could not be by any Natural Power,Fourthly. yet that Power wherewith the bleſs'd Soul of Chriſt was endu'd, could move his Body as he li •• ed.

And his Body which was now glorify'd,Fifthly. did readily obey the Government of his Soul moving it.

And in this manner,Sixthly. We believe that Chriſt, as he was God, and as he was Man, went up into Heaven, by his own Power. Now follows the other part of the Article.

He ſitteth at the right-Hand of the Father.] In which place we may obſerve a Trope,IV. The uſe and neceſſi y of Trope that is, the change of a Word, frequent in Holy Scripture, when we attribute to God Human Affections, and Members ſuitable to our Underſtanding; ſor he, being a Spirit, we cannot think any thing corporeal in him. But becauſe in Human Affairs we eſteem a great honour done to him, who is plac'd at the Right-hand: transferring the ſame thing to heavenly matters, to the explaining of the Glory of Chriſt, which as he is Man he has merited above all others; we confeſs him to be at the Right-hand of the Father.

But to ſit, V. What is here meant by S •• ing. in this place, does not ſignifie the Geſture, and Figure of Body, but it ſhews the firm and ſure Poſſeſſion of ſupream Power and Glory, which he has receiv'd of the Father: Of which the Apoſtle ſays:Arian. Ser. 1 cont. Arian Baſil. lib de Spirit. ſ • n • t. c. 6. Heb. 1.13. Raiſing him up from the Dead, and placing him at his Right-hand in the Heavens, far above all Principality and Power, and Vertue, and Domination, and every Name that is Named, not only in this World, but in the World to come: And has ſubjected all things under his Feet. From which Words it appears, That this Glory is ſo proper and peculiar to our Lord, that it is not agreeable to any other created Being. And therefore in another place it is ſaid: To which of the Angels has he at any time ſaid: Sit thou at my Right-hand?

But the Curat proſecuting the Hiſtory of the Aſcenſion,VI. All Myſterys • o • e • e • e • ••• to the A • c • nſion. Act. 1. ſhall more fully explain the ſenſe of this Article, which Hiſtory S. Luke the Evangeliſt deſcribes after a wonderful manner, in the Acts of the Apoſtles. In explaining whereof, it is neceſſary chiefly to obſerve this, That all other Myſteries have relation to the Aſcenſion, as to their end, and that the perfection and completion of all the reſt is contained in This: For as all the Myſteries of our Religion have their beginning from the Incarnation or our Lord; ſo in his Aſcenſion their progreſs is concluded.

Furthermore:VII. The ••• t of Chriſt. Life compar'd with his Aſcenſion. The other Heads of the Creed, which belong to Chriſt our Lord, ſhew his exceeding Humility and Lowlineſs: Nor can there any thing be conceiv'd more abject and mean, than that the Son of God, for our ſakes, ſhould take upon him the nature and weakneſs of Man, and be willing to ſuffer and dye for us. But then, as in the former Article, we confeſs, that he roſe again from the dead, but is now aſcended up into Heaven, and ſits at the Right-hand of God the Father; there can nothing be ſpoken more magnificently and wonderfully towards the declaring of his ſupream Glory and Divine Majeſty.

Theſe things being already explain'd,VIII. The cauſes of his Aſcenſion. Firſt. we muſt diligently teach, for what Reaſon Chriſt our Lord aſcended up into Heaven.

For, Firſt, he aſcended, for this Reaſon, becauſe in this earthly and obſcure habitation, there could be no place ſuitable to his Body; which in his Reſurrection was adorn'd with the glory of Immortality: None but the moſt high and glorious dwelling of Heaven, could be ſuitable to him.

Nor did he aſcend only to pſſeſs the Throne of his Glory and Kingdom which he merited with his Blood;Second. but alſo to take care of thoſe things which concern'd our Salvation.

Beſides,Third. Joh. 18.36. He aſcended to evidence in truth that his Kingdom is not of this World: For the Kingdoms of the World are Earthly and Flitting, and are eſtabliſh'd by much Wealth, and by Carnal Power: But the Kingdom of Chriſt is not Earthly, as the Jews expected, but Spiritual and Eternal; his Riches alſo are Spiritual Riches, as he ſhews when he plac'd his Seat in Heaven: in which Kingdom they verily are to be accounted more rich, and flowing with plenty of all good things, who diligently ſeek thoſe things which are of God: For St. James teſtifies,Jam. 2.5. that God has choſen the poor of this world rich in faith, and heirs of the kingdom which God has promis'd to them that love him.

And this our Lord,Fourth. aſcending up into Heaven, was deſirous to effect, that we with our mind and deſires might follow him aſcending thither: For as by his Death and Reſurrection, he left us an example of Dying and Riſing again in Spirit: So by his Aſcenſion he inſtructs and teaches us, that tho we are confin'd on Earth, yet that in Thought and Deſire we raiſe our ſelves up to Heaven,Heb. 11.63. Confeſſng that we are but ſtrangers and pilgrims on the earth, Eph. 2.19. and that we are citizens of the ſaints and domeſtics of God, ſeeking our own country. For, Phil. 3.20. as the ſame Apoſtle ſays, our converſation is in heaven.

Divine David, IX. The advantages of Chriſt's Aſcenſion. Pſ. 67.19. Eph. 2.8. Firſt. (as the Apoſtle interprets him) long before ſang of the force and greatneſs of thoſe unutterable good things which the Love of God has ſhed upon us, in theſe words; He aſcended up on high, he led captivity captive, he gave gifts to men: for in the tenth day after he gave his Holy Spirit, by whoſe power and plenty he fill'd the whole multitude of the faithful then preſent.

And he truly fulfill'd thoſe ſo large promiſes of his:Second. Joh. 16.8. It is expedient for you, that I go away; for if I go not away, the Paraclet or Comforter will not come to you; but if go, I will ſend him to you,

And according to the ſentence of the Apoſtle,Third. he aſcended into Heav'n that he might now appear before God on our behalf to diſcharge the Office of Advocate with the Father:Heb. 9.24. My little children, 1 Joh. 2. ſays St. John, theſe things write I to you, that ye ſin not; but if any man ſin, we have an Anvocate with the Father, Jeſus Christ the righteous, and he is the Propitiation for our ſins. Nor is there any thing, whence the faithful ſhou'd take more comfort and refreſhing of mind, than that Jeſus Chriſt takes our part, and prays the Father for our ſalvation, who has the greateſt favour and regard with the Eternal Father.

Laſtly,Fourth. He has prepar'd a place for us,Joh. 14.2. which alſo he promis'd he wou'd do, and as our Head, in the name of us all, Jeſus Chriſt has tak'n poſſeſſion of the glory of Heav'n.

For at his going to Heav'n,Fifth. he open'd thoſe Gates which by Adam's ſin were barr'd up, and has clear'd us a Way, by which we may come to Celeſtial happineſs, as in his Supper he foretold his Diſciples he wou'd do; which that the event of the matter might plainly prove it, he carri'd with him into the regions of eternal happineſs, the ſouls of the pious which he had fetch'd out of Hell.

This bleſſed rank of Advantages follow'd upon that wonderful plenty of heav'nly gifts.

For firſt here is happen'd deſervedly a great advantage to our Faith:X Other Benefits of the Aſcenſion. Firſt. for Faith is converſant about thoſe things which we cannot ſee, and which are far beyond the reaſon and underſtanding of men. If therefore the Lord had not gone away, the Merit of our Faith had been much leſſen'd:Joh. 10.24. For they are ſaid of Chriſt our Lord to be bleſs'd, who have not ſeen, and yet have believ'd.

Moreover Chriſt's Aſcenſion into Heav'n has a mighty influence to confirm Hope in our Hearts,Second. for ſince we believe that Chriſt as Man went up into Heav'n, and has plac'd the Human Nature at the Right Hand of God the Father, we conceive a ſtrong Hope, that there will be a time, when We alſo, that are his Members, ſhall aſcend thither, and be there joyn'd with our Head; which thing our Lord himſelf teſtifies in theſe words,Joh. 17.29. Father, I will that thoſe alſo whom thou haſt given me, ſhould be where I am.

And then This alſo,Third. as a very great benefit, we have obtain'd, that he has drawn up our love to Heav'n, and inflam'd us with his Divine Spirit: For moſt true is that ſaying,Mat. 6.21. There our Heart is, where our Treaſure is. And indeed if Chriſt our Lord were dwelling on the Earth, all our thoughts wou'd be fix'd upon the face and acquaintance of the Man; and we ſhou'd behold him only as Man, who beſtow'd ſo great benefits upon us; and we ſhou'd affect him only with a kind of earthly Good Will: But now being gone up into Heav'n; he has render'd our Love Spiritual, and makes us to love and reverence him as God, whom we now conſider as abſent. And this we underſtand partly by the Example of the Apoſtles;Joh. 19.7. with whom, while our Lord was preſent, they ſeem'd to judge of him, in a manner, according to Human Senſe: And partly it is confirm'd by the teſtimony of our Lord himſelf, when he ſays, It is expedient for you that I go away. For that imperfect Love wherewith they lov'd Jeſus Chriſt when preſent with them, was to be perfected by Divine Love, and that by the coming of the Holy Ghoſt: Wherefore he preſently adds, For if I go not away, the Paraclet or Comforter will not come to you.

To this may be added,Fourth. that he has inlarg'd his Houſe,Eph. 4.22. i.e. his Church in the earth, which was to be govern'd by the power and guidance of the Holy Spirit: and he left Peter the Prince of Apoſtles, the chief Paſtor and Prelate of the whole Church among Men: and then he gave ſome Apoſtles, ſome Prophets, ſome Evangeliſts, ſome Paſtors and Teachers, and ſo ſitting at the Right Hand of his Father; he always beſtows divers gifts upon divers perſons, for the Apoſtle teſtifies,Eph. 5.7. That to every one of us is giv'n grace, according to the meaſure of the gift of Chriſt.

But laſtly,Fifth. The Faithful are to believe the ſame thing alſo concerning Chriſt's Aſcenſion, which we taught before concerning the myſtery of his Death and Reſurrection; for tho we owe our Salvation and Redemption to the Paſſion of Chriſt, who by his own Merit open'd to the Juſt an entrance to Heav'n; yet his Aſcenſion is not only propos'd to us as an example, whereby we learn to look up on high, and aſcend up into Heav'n in Spirit, but it has giv'n us Divine Power whereby we are enabl'd to do it.

ARTICLE VII.

FRom thence he ſhall come to judge the quick and the Dead.] There are three of excellent Offices and Functions which our Lord Jeſus Chriſt has for the adorning and illuſtrating of his Church,I. The Three Offices of Chriſt. Of Redemption, Patronage, or Defence, and Judgment. But whereas from the former Articles it is manifeſt, that he has redeem'd mankind by his Paſſion and Death, and that he has undertak'n ſorever to defend and patronize our cauſe by his Aſcenſion into Heav'n, it remains that in this Article we declare his Judgment.

The reaſon and force of which Article is this,II. What we muſt believe conc ••• nig the laſt judgment. That in the laſt day Chriſt our Lord will judge all mankind. For the Holy Scriptures teſtifie, that there are Two comings of Chriſt: The One, when for our ſalvation he took fleſh, and was made Man, in the Womb of the Virgin: The Other when he ſhall come to judge all men, at the end of the World. This Coming of his, in Holy Scripture is call'd, The Day of the Lord, whereof the Apoſtle ſpeaks,1 Theſ. 5.2. The day of the Lord ſo comes as a Thief in the night: Ma • . 24.20. and our Saviour himſelf,Ma • . 23.32. But of that Day and Hour no man knows. 1 Cor. 5.10. Concerning which laſt judgment, the authority of the Apoſtle is ſufficient: We muſt all appear before the judgment-ſeat of Chriſt, that every one may give an account of what he has done in the body, whether good or evil. For the Holy Scripture is full of teſtimonies, which the Curat may find ſcatter'd up and down, not only for proof of this matter, but to lay before the eyes of the Faithful; that as from the begining of the World, that Day of the Lord, wherein he put on Human Fleſh, was always much longed for of all; becauſe in that Myſtery they had the hope of their deliverance plac'd: So from thence forth after the Death of the Son of God, and his Aſcenſion into Heav'n, we might moſt earneſtly deſire that Other Day of the Lord, waiting for that bleſs'd Hope, and the coming of the Glory of the great God.

But for the explication of this matter, the Curat ſhall obſerve and teach that there are Two times wherein every one muſt needs come in preſnce before the Lord, and give an account of all his particular Thoughts, Actions and Words, and muſt abide the preſent Sentence of the Judge.

The Firſt is, when every one of us goes out of this life, for immediately he is placed before the Judgment-ſeat of God, and there is a moſt juſt examination made of all things whatſoever he ever did, ſpake, or thought, and this is call'd The Private Judgment.

But The Other is, when in one day, and in one place, All men ſhall ſtand together before the Seat of Judgment; that in the ſight and hearing of all men of all ages, every one may know what is judg'd and decree'd concerning himſe;lf. The very Pronouncing of which Sentence to Ungodly and Wicked men, will not be the leaſt part of their puniſhments and torments: And on the other ſide, the Godly and the Juſt will from thence receive no ſmall Reward and Profit, when it ſhall truly appear what kind of perſons every one of them was in this life: And this is call'd the General Judgment.

Concerning which it muſt needs be ſhew'd what the Cauſe is,V. Why a General Judgment to come. why beſides the Private Judgment concerning every one in particular, there will alſo be held another Judgment concerning all men in general.

For ſince,Firſt Cauſe. even when men are dead, they ſometimes leave behind them ſome ſurviving perſons to imitate them, as Children to imitate Parents, Dependents and Scholars, who are lovers and favourers of their Examples, Diſcourſes, Actions, whereby it muſt needs come to paſs, that the rewards and puniſhments of the dead ſhall be increas'd; and whereas this, either Advantage or Calamity, which belongs to ſo very many, cannot have an end before the coming of the laſt day of the World: It was but meet, that there ſhould be a perfect examination of this General Account of good and evil Words and Actions: And this could not be done, except at one General Judgment of all men.

And beſides,The Second foraſmuch as the Fame of the Godly is often times unjuſtly wounded, and the wicked commended as innocent, the juſtice of God requir'd that the godly ſhould, even in the Public aſſembly and judgment of all mankind, recover that eſteem, which, by injuſtice, they were depriv'd of among men.

And then whereas both the Good and the Bad did,The Third. not without their bodies, whatſoever they did, on all accounts it is juſt, that whatſoever was well or ill done, belongs alſo to their Bodies, which were the Inſtruments of thoſe Actions: It was therefore very convenient, that the due rewards of eternal glory or puniſhment ſhould be difpens'd to the Bodies and Souls together; which verily could not be done, without a Reſſurrection of all men, and without a General Judgment.

Laſtly,The Fourth. Becauſe in mens adverſity and proſperity, which ſometimes happen alike, both to the Good and Bad; it was to appear that nothing was done or over-rul'd. without the Infinite Wiſdom and Juſtice of God; it was meet, not only that Rewards ſhould be appointed to the Good, and Puniſhments to the Wicked in the world to come, but alſo that this ſhould be determin'd in a Public and General Judgment, whereby they might be more known and conſpicuous to all, and that praiſe might by all be given to the Juſtice and Providence of God, inſtead of that unjuſt complaint, which even ſometimes the Saints themſelves as men have been uſed to make, when they obſerv'd wicked Men proſpering in Wealth and flouriſhing in Honors. For,Pſ. 72.2,3. ſays the Prophet, My feet were amoſt mov'd, my treadings had well nigh ſlipt, becauſe I was griev'd at the unjuſt, ſeeing the peace of ſinners: And a little after, Behold the very ſinners, and the wealthy of the world, they get riches; and I ſaid. Then have I cleans'd my heart in vain; and have waſhed my hands in innocency: I was puniſh'd every day, and chaſtn'd every morning. And this was the frequent complaint of many. It was needful therefore that there ſhould be a General Judgment,Joh. 22.14. leſt haply men ſhould ſay; That God indeed takes care of the motions of the Heavens, but regards not what is done on the Earth. This word of Truth therefore is rightly made One of the Twelve Articles of our Chriſtian Faith; that, if the minds of any ſhould doubt concerning the Providence and Jultice of God, by means of this Doctrin they may be confirm'd.

Beſides,The Fifth. at the apprehenſion of the Judgment, it is fit that the Godly be comforted, and the Wicked terrifi'd, that, conſidering the Juſtice of God, the Good ſhould not be dejected, and the Evil may be recall'd from their wickedneſs, by the fear and expectation of Eternal Puniſhment. Wherefore our Lord and Saviour, ſpeaking of the Laſt Day, has declar'd that there will ſometime be a General Judgement, Mat. 24 29. and has deſcrib'd the Signs of the approach of the Time thereof, that when we ſhall ſee thoſe Signs come to paſs, we may know that the End of the World is at hand; and then, at his Aſcenſion into Heaven he ſent Angels, who comforted the Apoſtles, grieving for his abſence, in theſe words,Act. 2.11. This Jeſus which is taken from you up into Heaven, ſhall ſo come as ye have ſeen him go into Heaven.

But that this Judgment is given to Chriſt,VI. Chriſt as Man alſo is Judge of all. not only as God, but as Man, the Holy Scriptures declare. For tho the power of Judging be common to all the perſons of the Holy Trinity, yet we ſpecially attribute it to the Son: Becauſe we ſay that Wiſdom ſuits to him. But that as Man he will judge the World, our Lord's teſtimony aſſures us, who ſays:Joh. 5.26. As the Father has life in himſelf, ſo has he given to the Son to have life in himſelf; and has given him power to Judge as he is the Son of Man.

And it was very meet,VII. Why Chriſt a • Man will be Judge. that this Judgment ſhould be exerciſed by Chriſt our Lord, that when the Judgment was concerning Men, they might ſee the Judge with their Eyes, and with their Ears hear the Sentence which ſhould be pronounc'd, and truly perceive the Judgment with their Senſes. And it was moreover moſl juſt, that That man who was condemn'd by the moſt unjuſt ſentences of Men, ſhould be ſeen to ſit afterwards as Judge of all; wherefore the Prince of Apoſtles, when in the Houſe of Cornelius, Act. 10.24. he was expounding the chief heads of Chriſtian Religion, and had taught, that Chriſt was by the Jews hang'd on a Tree, and kill'd, and the third day roſe again to life, he ſubjoyn'd: And he has commanded us to preach, and to teſtifie to the people, that This is he who was appointed of God to be the Judge of quick and dead.

And the Holy Scriptures declare,VIII. Signs foregoing the Judgment. Damaſe. de fide Or • hod. lib. 4.7.27. that theſe Three principal Signs will go before the Judgment, The Preaching of the Goſpel throughout the world; a Departure from the Faith, and Antichriſt: For our Lord ſays, This Goſpel of the kingdom ſhall be preach'd through the whole world for a teſtimony to all the Gentils, and then ſhall the End come: And the Apoſtle warns us, that we be not ſeduc'd by any, as tho the Day of the Lord were at hand;Mat. 22.14. 2 Theſſ. 2.3. Dan. 7.9. For unleſs there firſt come a departure, and that Man of ſin be reveal'd, the judgment will not come. But what will be the Manner and Way of the Judgment, the Curate may eaſily know from the Oracles of Daniel, and from the Doctrin of the Evangeliſts, and of the Apoſtles.

Moreover,IX. The Pronouncing and Expoſition of the Sentence of the laſt Judgment. Mat. 24.34. the Sentence to be pronounc'd by the Judge, ſhould be in this place more diligently conſider'd: For Chriſt our Saviour, beholding with a chearful countenance the Godly at his Right hand, ſhall with the greateſt love and good-will thus pronounce Sentence concerning them: Come ye the bleſſed of my Father, poſſeſs the Kingdom which is prepar'd for you from the foundation of the world. Than which words, they will know that there can be nothing heard more ſweet, who but compare them with the Sentence of Condemnation of the Wicked, and when in their mind they ſhall have conſider'd, that by thoſe words, Pious and Juſt men are call'd from their Labours to Reſt, from a Vally of Tears, to the higheſt Joy, and from all their Miſeries to everlaſting Happineſs, which they by their Duties of Charity have deſerv'd: And then turning to thoſe who ſtand at his Left hand, he will pour forth his Juſtice upon them in theſe words, Depart from me ye curſed, into everlaſting fire, which is prepar'd for the Devil and his Angels.

In thoſe former words,X. The Sentence of the Reprobate conſider'd. Chryſoſt. in Mat. Hom. 23. Auguſt. Ser. 181 de Temp. Greg. lib. 9. Moral. c. 46. Mat. 25.4 • . Depart from me: is ſignifi'd that moſt extream puniſhment wherewith the wicked ſhall be tormented, when they ſhall be caſt out far from the ſight of God; nor can they receive any comfort from any Hope, that they ſhall ever enjoy ſo great a Good. And This by Divines is call'd the Pain of Loſs, viz. That the Wicked in Hell ſhall for ever want the Light of the Viſion of God. But that which is added, ye Curſed, does wonderfully increaſe their miſery and calamity. For if when they are to be driven out from the preſence of God, they might be thought worthy of ſome ſmall Bleſſing, this might truly be ſome conſiderable comfort to them. But for as much as they muſt expect nothing that can alleviate their miſery; when they are caſt out, the Divine Juſtice will rightly follow them with every Malediction and Curſe. And then follows, Into everlaſting-fire, which other kind of Pain, Divines call the Pain of Senſe, becauſe it can be felt by the bodily Senſes, as in Stripes, Buffetings, and other more grievous kinds of puniſhments, among which, there can be no doubt, that the torments of Fire do cauſe the moſt exquiſite ſenſe of Pain; to which evil, when it is added, that all this wilt be For ever; it is thereby ſhew'd that the pains of the Damn'd will be loaded with all kinds of puniſhments. And This, thoſe words which are plac'd in the latter part of the Sentence, more fully declare, Which is prepar'd for the Devil and his Angels: For whereas ſo it is, that we can more eaſily endure all troubles if we have ſome Companion and Conſort of our Calamity, by whoſe prudence and humanity, we may in ſome meaſure be reliev'd: what at laſt will be the Miſery of the Damn'd, who tho loaded with ſo great Torments, ſhall notwithſtanding never be deliver'd from the company of the moſt accurſed Devils? And this indeed is the Sentence that ſhall moſt juſtly be denounc'd by our Lord and Savior upon the Wicked, as being they, who neglected all works of true Piety, and gave neither Meat nor Drink to the Hungry and Thirſty, took not in the Stranger, cloath'd not the Naked, and viſited not the Sick and Impriſon'd.

Theſe are the things which the Curats ought often to inculcate into the ears of the Faithful:XI. Diſcourſe of the laſt Judgment ſhould be frequent, and why? Eccleſ. 40. Aug. Ser. 120. de Temp. Greg. Hom. 3 9. in E ••• ng. Berna •• Serm. 1. in ſeſto omnium ſanctorum. For the Truth of this Article being rightly believ'd, will have great force to bridle the wicked deſires of the mind, and hold men back from ſinning. Wherefore in Eccleſiaſticus it is ſaid, In all thy works remember thy latter end, and thou wilt not ſin forever. And indeed hardly will any one be carri'd head-long into wickedneſs, whom this Conſideration cannot recal to the ſtudy of Piety: That ſometime or other he muſt give an Account before the moſt juſt Judge, not only of all his Actions and Words, but alſo of his moſt hidden Thoughts, and muſt ſuffer Puniſhment according to his deſert. But it muſt needs be that the Juſt will be more ſtirr'd up to do Juſtice, and to rejoyce exceedingly, tho he here lead his life in Want, in Diſgrace and Afflictions, when he thinks in his mind of that Day, when after the combat of this troubleſome life, he ſhall in the hearing of all Men be proclaim'd a Conquerer, and ſhall be receiv'd into his heav'nly Country, and adorn'd with Divine Honour. What remains therefore, but that the Faithful be exhorted to take the beſt manner of life, and exerciſe themſelves in the ſtudy of all Piety, that ſo they may, with the greater Joy, and Security of Mind, wait for and expect the coming of that great Day of the Lord, and ſo, as becomes Children, with the greateſt Earneſtneſs to deſire it.

ARTICLE. VIII.

I Believ in the Holy Ghoſt.] Hitherto thoſe things have bin expounded,I. Fith in the Holy Ghoſt neceſſary. ſo far as the Reaſon of the Argument ſeem'd to require, which belong'd to the Firſt and Second Perſon of the Holy Trinity; Now it follows, That thoſe things alſo which in the Creed are deliver'd concerning the Third Perſon, that is the Holy Ghoſt, ſhou'd be explain'd. In treating of which matter, the Paſtors ſhou'd uſe their utmoſt Endeavor and Diligence,Act. 19.2. ſeeing it is to be ſuppos'd, That a Chriſtian Man may no more be ignorant of This part, or not believe rightly concerning it, than of the other former Articles. Wherefore the Apoſtle would not ſuffer certain of the Epheſians to be ignorant of the Perſon of the Holy Ghoſt: Of whom, when he ask'd, Whether they had receiv'd the Holy Ghoſt, and when they anſwer'd. That they knew not whether there was an Holy Ghoſt, he preſently ask'd them; In whom therefore were ye baptiz'd? In which words he ſignify'd, That the diſtinct knowledg of this Article is neceſſary to the Faithful, from which they have this Fruit; eſpecially, that when they conſider attentively, That whatſoever they have, they have it of the Gift and Bounty of the Holy Ghoſt; then do they begin to think more modeſtly and humbly of themſelves, and to place all their Hope in Gods Protection, which ought to be the Firſt Step of a Chriſtian to the higheſt Wiſdom and Happineſs.

We muſt therefore begin the explanation of this Article from the Force and Notion which here is included in that Name of the Holy Ghoſt (or Holy Spirit) for the very ſame may indifferently and rightly be ſaid both of the Father and of the Son, II What the Holy Ghoſt properly ſignifies. (for either of them is a Spirit, and Holy;) for we confeſs that God is a Spirit: and beſides that the Angels, and the Souls of the Pious are ſignify'd by this word, there muſt care be taken, leſt the people by the ambiguity of the Word, be led into Eror. In this Article therefore it muſt be taught, That the Third Perſon of the Trinity is underſtood, by the name of the Holy Ghoſt, after which manner in the Holy Scriptures, both of the Old Teſtament ſometimes, and of the New Teſtament very frequently, he is taken; for David prays:Pſ. 50.12. Wiſd. 9 17. 〈◊〉 . 1.9. Matt. 1.20. Luc. 1.35. And take not thy Holy Spirit from me. In the Book of Wiſdom we read, Who has known thy counſel, except thou give Wiſdom, and ſend thy Holy Spirit from above? And elſewhere: He created it by his Holy Spirit. And in the New Teſtament, we are commanded to be baptiz d, In the name of the Father, and of the Son, and of the Holy Ghoſt. And we read, That the moſt Holy Virgin did conceive by the Holy Ghoſt, and we are alſo ſent by S. John to Chriſt,Joh. 1.15. who baptizes us with the Holy Ghoſt; and in many other places beſides, in reading we may meet with this Word,

And no one ought to wonder,III. Why the H ly Ghoſt h • s no proper name. That a proper name is not giv'n to the Third Perſon as there is to the Firſt and Second; for the Second Perſon has therefore a proper name, and is call'd Son, becauſe his eternal Birth of the Father is properly call'd Generation, as has bin explain'd in the former Article. As therefore that Birth is ſignify'd by the name oſ Generation: So that Perſon which flows, we properly call Son, and him from whom he flows, we properly call Father. Now whereas there is no proper name giv'n to the production of the Third Perſon, but is call'd Spiration and Proceſſion, it follows, That the Perſon alſo which is produc'd, want his own proper name. Now his Emanation has no proper name, becauſe we are forc'd to borrow from creat'd things, thoſe Names which are giv'n to God. Wherein, becauſe we know no other way of communicating of Nature and Being but by vertue of Generation; for this cauſe it is, that we cannot expreſs by any proper word, the way whereby God communicates his whole ſelf by vertue of his Love. Wherefore the Third Perſon is call'd by the common name of Holy Spirit, which verily we underſtand very well to ſuit with him from hence, becauſe he pours ſpiritual Life into us, and without the inſpiration of his moſt Holy Deity, we can do nothing worthy of eternal Life.

And now the ſignification of the Name being explain'd,IV. The Holy Ghoſt prov'd God equal with the Father and Son. the people are firſt of all to be taught, That the Holy Ghoſt is equally God with the Father and the Son, that he is equal with him, equally Almighty, Eternal, and of infinite Perfection, the ſupreme Good, and moſt Wiſe, and of the and ſame Nature with the Father and the Son.

Which alſo the propriety of the word [In] ſufficiently ſhews,Firſt. when we ſay, I believe in the Holy Ghoſt, which is fitted to expreſs the force of our Faith in the ſeveral perſons of the Trinity.

And this alſo is confirm'd by plain Teſtimonies of Holy Scripture;Secondly. for when S. Peter, in the Acts of the Apoſtles had ſaid:Act. 5. Ananias, why has Satan tempted thy Heart to lye to the Holy Ghoſt? he preſently ſays, Thou haſt not ly'd to Men, but to God. Whom before he call'd Holy Ghoſt, the ſame he preſently after calls God.

And the Apoſtle to the Corinthians interprets him to be the Holy Ghoſt, Thirdly. 1 Cor. 12.6. whom he had call'd God. There are, ſays he, diviſions of operations, but the ſame God, which works all in all; and then he ſubjoyns: But all theſe things works that One and the ſelfſame Spirit, dividing to every one ſeverally as he will.

Beſides, in the Acts of the Apoſtles,Four • hly. that which the Prophets attribute to God only, he aſcribes to the Holy Ghoſt. For Eſayah had ſaid:Iſay. 6.8. I heard the voice of the Lord, ſaying, Whom ſhall I ſend? and he ſaid to me: Go thou, and ſay to this people. Harden the heart of this people, and make heavy their ears, and cloſe up their eyes, leſt haply they ſee with their eyes, and bear with their ears. Which words when the Apoſtle had cited:Act. 28.25. Well, ſays he, did the Holy Ghoſt ſpeak by Eſayas the Prophet.

And then,Fifthly. when the Scripture joyns the Perſon of the Holy Ghoſt with the Father and the Son, that when he commands, That the name of the Father, Son, and Holy Ghoſt ſhould be mention'd in Baptiſm, there is no room left us to doubt of the Truth of this Myſtery. For if the Father be God, and the Son God, we muſt be forc'd to confeſs that the Holy Ghoſt, who is joyn'd with them in the ſame Degree of Honour, is God alſo.

And this may be added,Sixthly. That he who is baptiz'd in the name of any created thing, can reap no fruit thereby. Were ye, 1 Cor. 13. ſays he, baptiz'd in the name of Paul? to ſhew that this cou'd profit them nothing to the attaining Salvation. When therefore we are baptiz'd in the name of the Holy Ghoſt, we muſt needs confeſs that he is God.

And we may obſerve this order of the Three Perſons in S. John's Epiſtle alſo,Seventhly. whereby is prov'd the Divinity of the Holy Ghoſt: 1 Joh. 5.7. There are Three which bear record in Heav'n, the Father, the Word, and the Holy Ghoſt, and theſe Three are One. And alſo in that famous Elogy or Hymn or Praiſe of the Holy Trinity, wherewith the Divine Lands and Pſalms are concluded, Glory be to the Father, and to the Son, and to the Holy Ghost.

Laſtly,Eighthly. And which moſt of all belongs to the confirmation of this Truth, whatſoever we believe to be proper to God, the ſame the Holy Scriptures teſtifie to agree to the Holy Ghoſt. And therefore they attribute to him the honour of Temples: 1 Cor. 6.19. 2 Theſſ. 2.13. Joh. 6.63. 2 Cor. 3.6. 2 Cor. 2.10. As when the Apoſtle ſays: Know ye not that your Members are the Temple of the Holy Ghoſt? ſo alſo, Sanctification and Vivification or quick'ning, and to ſearch into the Depths of God: And to ſpeak by the Prophets, and to be every where: All which things are to be attributed only to the Divine Deity.

And this moreover is carefully to be explain'd,V. The Holy Ghoſt a diſtinct perſon from the Father and the Son. That the Holy Ghoſt is God ſo, as that we muſt confeſs him to be the Third Perſon in the Divine Nature, diſtinct from the Father and the Son, and produc'd by their Will: For to omit other Teſtimonies of Scripture, the Form of Baptiſm which our Savior has taught, moſt plainly ſhews,Matt. 28.19. That the Holy Ghoſt is the Third Perſon, which in the Divine Nature, ſtands of it ſelf, and is diſtinct from the reſt. Which alſo the words of the Apoſtle declare, when he ſays,1 Cor. 13.15. The Grace of our Lord Jeſus Chriſt, and the Love of God, and the Communication of the Holy Ghoſt be with you all, Amen. The ſame thing, but much more plainly do thoſe things evidence, which the Fathers in the firſt council of Conſtantinople have added in this place to confute the impious madneſs of Macedonius: And in the Holy Ghoſt, the Lord and giver of Life, who proceeds from the Father and the Son, who with the Father and the Son, together is worſhipp'd and glorified: Who ſpake by the Prophets. That therefore they confeſs the Holy Ghoſt to be Lord, they declare in this, how much he excels the Angels, which yet are moſt noble Spirits, created of God: For S. Paul witneſſes, That they all are miniſtring Spirits, Heb. 1.14. ſent forth to miniſter for them who receive the Inheritance of Salvation.

And they call him the Giver of Life, VI. Why the Holy Ghoſt call'd the Giver of life. becauſe the Soul being joyn'd with God does more truly live, than the Body, when it is nouriſh'd and ſuſtain'd by conjunction with the Soul. And becauſe the Holy Scriptures attribute to the Holy Ghoſt this Conjunction of the Soul with God; it appears plainly, that he is moſt truly call'd Spirit, that gives Life, or quick'ning Spirit.

And now what follows,VII. How the Holy Ghoſt proceeds from the Father and the Son. Who proceeds from the Father and the Son, the Faithful are to be taught, That the Holy Ghoſt, by eternal proceſſion, proceeds from the Father and the Son, as from One Principle: For this the Rule of the Church, from which a Christian may not wander, propoſes to us to believe; and it is confirm'd by the authority of Holy Scripture, and Councils: For Chriſt our Lord, ſpeaking of the Holy Ghoſt, ſaid:Joh. 16.14 He ſhall glorifie me, becauſe he ſhall receive of mine. This ſame thing is gather'd hence, that in Holy Scripture the Holy Spirit is ſometimes call'd the Spirit of Chriſt, ſometimes the Spirit of the Father: One while he is ſaid to be ſent by the Father, another while by the Son, that it may be plainly ſignify'd, that he does equally proceed from the Father, Rom. 8.9. and the Son. He that has not the Spirit of Chriſt, Gal. 4.6. ſays S. Paul, he is none of his. And the ſame he calls the Spirit of Chriſt, when he ſays to the Galatians: God has ſent the Spirit of his Son into your Hearts, crying, Abba, Father. In S. Matthew he is call'd the Spirit of the Father:Mat. 10.20. It is not ye that ſpeak, but the Spirit of your Father: Joh. 15.25. And our Lord at his Supper ſaid, the Paraclet or Comforter whom I will ſend to you, even the Spirit of Truth, which proceeds from the Father, he ſhall bear witneſs of me: And elſewhere, That the ſame Holy Ghoſt ſhou'd be ſent from the Father,Joh. 14.21. he affirms in theſe words: Whom the Father will ſend in my name. From whence, when we underſtand the Proceſſion of the Holy Ghoſt, it is plain. That the ſame Holy Ghoſt proceeds from Both. And theſe are the things which muſt be taught concerning the Perſon of the Holy Ghoſt.

It is needful moreover to teach,VIII. Of the Attributes of the Holy Ghoſt. that there are certain wonderful Effects, and ſome bountiful Gifts of the Holy Ghoſt, which are ſaid to ſpring and flow front him, as from the everlaſting Fountain of Good. For tho the works of the moſt Holy Trinity, which are done extrinſically, are common to the Three Perſons; yet many of them are aſcrib'd as proper to the Holy Ghoſt, that we may know that they come to us of the immenſe Love of God: For ſeeing that the Holy Ghoſt proceeds from the Divine Will, as being inflam'd with Love, it may be perceiv'd, That thoſe Effects which are properly referr'd to the Holy Ghoſt, do ſpring from the exceeding Love of God towards us.

Wherefore,IX. Why the Holy Ghoſt is call'd a Gift. hence it follows, That the Holy Ghoſt is call'd a Gift: For by the word Gift is ſignify'd that which is kindly and freely given, without any hope of Reward. And then whatſoever good things or benefits are beſtow'd on us from God (for what have we, as the Apoſtle ſays,1 Cor. 4.7. which we have not receiv'd of God? thoſe things we ought with a pious and thankful Heart to acknowledg were given us by the grant and gift of the Holy Ghoſt. But there are other effects of his: For to omit the Creation of the World, and the Propagation and Government of created things, of which we have made mention in the Firſt Article; it was a little before ſhew'd, That the giving of Life is properly attributed to the Holy Ghoſt, and it is ſo confirm'd by the Teſtimony of Ezekiel: Ezek. 31.6. I will give you Spirit, ſays he, and ye ſhall live

And yet the Prophet reckons up the principal Effects of the Holy Ghoſt, X. The Gifts of the Holy Ghoſt. Iſa. 11.3. Aug. lib. 15. de Trin. c. 18, & 19. and thoſe which are moſt eſpecially proper to him: The Spirit of Wiſdom and Ʋnderſtanding, the Spirit of Counſel and Fortitude, the Spirit of Knowledge and Piety: and the Spirit of the Fear of the Lord. Sometimes alſo the name of the Holy Ghoſt is given to thoſe things which are call'd the Gifts of the Holy Ghoſt. Wherefore wiſely does S. Auſtin admoniſh us to obſerve, when in Holy Scripture there is mention made of this word Holy Spirit, that we may diſcern whether it ſignifies the Third Perſon of the Trinity, or his Effects and Operations: For theſe two are to he diſtinguiſh'd with the ſame difference, wherewith we believe alſo that the Creator differs from the things he created. And theſe things are by ſo much the more diligently to be explain'd, becauſe from theſe Gifts of the Holy Ghoſt we draw Rules of Chriſtian Life, and may know whether the Holy Ghoſt be in us.

But above all other his bountiful Gifts,XI. Juſtifying Grace the Gift of the Holy Ghoſt. that Grace is to be valued, which juſtifies us, and ſigns us with the Holy Spirit of Promiſe, which is the Earneſt of our Inheritance; for this joyns our Mind to God in the moſt ſtrict bond of Love; whence it comes to paſs, That being inflam'd with the moſt ardent ſtudy of Piety, we begin a new Life, and being made partakers of the Divine Nature, we are call'd, and truly are, the Children of God.

ARTICLE IX.

J Believe the Holy Catholic Church.] With how great diligence the Paſtors ought to take care to explain the truth of this Ninth Article to the FaithfulI. Why this Article is diligently to be explain'd. S Aug. in Pſ 30. v. 15., it may eaſily be underſtood, if two things chiefly be conſider'd. For firſt, as S. Auſtin witneſſes, The Prophets have ſpoken more plainly, and openly of the Church, than of Chriſt, foraſmuch as they foreſaw, That many more might err, and be deceiv'd in this point, than in the Myſtery of the Incarnation. Nor will there be wanting wicked Men, who after the imitation of the Ape, which fancies it ſelf a Man, wou'd profeſs that they are Catholics, and no leſs wickedly than proudly would affirm the Catholic Church to be only with them. And then, he who has this Truth ſettled in a ſound Mind, shall eaſily avoid the horrible danger of Hereſie.

For not every one,II. Who is truly to be call'd a Heretick. ſo ſoon as he has err'd in Faith, is to be call'd a Heretic: But he who neglecting the Authority of the Church, ſtiffly defends his impious Opinions. Since therefore it cannot be, that any one can defile himſelf with the Plague of Hereſie, if he believe thoſe things which in this Article are propos'd to be believ'd; let the Paſtors be very careful, That the Faithful knowing this Myſtery, and being fortify'd againſt the Wiles of the Adverſary, perſevere in the Truth of the Faith.

Now This Article depends upon the Truth of the Former: Note. Becauſe ſeeing it has been already ſhew'd, That the Holy Ghoſt is the Fountain and Giver of all Holineſs, we now confeſs, That it is He who beſtows Holineſs on the church.

And becauſe the Latins have borrow'd the Name Eccleſia Church,III. What is properly to be underſtood by the name Church. from the Greeks; after the publiſhing of the Goſpel, they transferr'd it to Sacred Matters: But what the Meaning of this word is, is to be ſhew'd. The word Eccleſia Church ſignifies a Calling forth: Act. 19.39. But: Writers afterwards us'd it for a Council and Aſſembly. Nor is it much to the matter, whether that people worſhipp'd the true God, or a falſe Religion: For, in the Acts it is written of the Epheſians, That when that Scribe had appeas'd the Rabble, he ſaid, If ye enquire of any other matter, it may be reſolv'd in a lawful Church (or Aſſembly.) He calls the Epheſians, who were worſhippers of Diana, a lawful Church. Nor are the Gentiles only which knew not God, but the Councils alſo of Evil and Wicked Men ſometimes call'd a Church: I have hated, ſays the Prophet,Pſ. 25.5. the Church of the Wicked, and I will not ſit with the Ʋngodly. But then by the common cuſtom of the Scriptures, This word is taken to ſignifie the Chriſtian Common-wealth, and the Congregations of the Faithful: To wit, thoſe who are call'd to the light of Truth, and the knowledg of God, that caſting away the darkneſs of ignorance and error, they may worſhip the living and true God with Piety and Holineſs, and, to ſay all in a Word, The Church, as S. Auſtin ſays,S. Aug. in Pſ. 49. is the Faithful People diſpers'd throw the whole World.

Nor are they trivial Myſteries which are contain'd in this Word:IV. What Myſteries are contain'd in the word Church. For in Calling forth, which Eccleſia or Church ſignifies, at firſt ſight ſhines forth the Benignity and Splendor of Gods Grace: and we underſtand, That the Church differs very much from Other Common-wealths: For They are eſtabliſh'd by Human Reaſon and Prudence: But This by the Wiſdom and Counſel of God: For he has Inwardly call'd us, by Inſpiration of the Holy Ghoſt, but Outwardly by the Miniſtery and Labor of the Paſtors and Teachers.

Beſides, from this Calling, V. How the Church differs from a Synagogue. what ought to be our end, to wit, the knowledg and paſſeſſion of things Eternal, he will beſt perceive who ſhall have conſider'd, why in old times the Faithful People under the Law were call'd a Synagogue, i. e. a Congregation, or flocking together: For, as S. Auſtin teaches. They had this name given them, becauſe after the manner of Cattel, to which it is more ſuitable to flock together, they look'd only at earthly and tranſitory things. And therefore rightly is the Chriſtian People call'd, not a Synagogue, but a Church, becauſe deſpiſing earthly and mortal things, it follows after thoſe things only which are heavenly and eternal.

There are beſides many other Names which are full of Myſteries,VI. Other Names of the Church. 1 Tim. 3.13. deliver'd to ſignifie the Chriſtian Common-wealth: For it is call'd by the Apoſtle, the Houſe and Building of God, but if I tarry long, ſays he to Timothy, that thou mayſt know how to behave thy ſelf in the Houſe of God, which is the Church of God, the Pillar and Ground of Truth.

And the Church is therefore call'd a Houſe, Firſt. becauſe it is, as it were, one Family, which one Father or Maſter governs, and in which is a communion of all ſpiritual good things.

It is alſo call'd Chriſt's Flock of Sheep, Second. whereof he is the Door and Shepherd.

It is call'd the Spouſe of Chriſt, Third. 2 Cor. 11.2. I have betrothed you as a chaſt Virgin to one Husband, which is Chriſt, ſays the Apoſtle to the Corinthians. And the ſame Apoſtle to the Epheſians, Men, love your wives, even as Chriſt loved the Church: Eph. 2.5. And of Matrimony, This is a great Myſtery, ſays he, but I ſpeak in Chriſt, and in the Cburch.

Laſtly,Fourth. Eph. 1.23. Col. 1.24. The Church is call'd the Body of Chriſt, as may be ſeen in the Epiſtle to the Epheſians, and that to the Coloſſians. And all theſe ſeverally avail very much to ſtir up the Faithful to behave themſelves worthy of the immenſe goodneſs and mercy of God, who has choſen them to be his people.

Theſe things being explain'd,VII. The Church Militant and Triumphant Aug. Ench. c. it will be neceſſary to reckon up the ſeveral Parts of the Church, and to teach the differences of them, whereby the people may the better underſtand the Nature, Properties, Gifts and Graces of the Church, ſo much belov'd of God, and for that cauſe never intermit to praiſe the moſt holy Name of God. Now of the Church there are eſpecially Two Parts, whereof the One is call'd Triumphant, the Other Militant.

The Triumphant is that moſt glorious land happy company of the bleſſed Spirits,VIII. Which is Triumphant and thoſe who have triumph'd over the World, the Fleſh and the Devil; and being deliver'd and ſafe from the Troubles of this life, enjoy eternal Bliſs.

But the Church Militant is the company of all the Faithful,IX. Which Militant Aug. lib. 12. de Civ. Dei. c. 9. which yet live in the earth: Which therefore is call'd Militant, becauſe ſhe has continual War with thoſe moſt implacable Enemies the World, the Fleſh and the Devil. Nor is it yet to be thought that there are Two Churches, but that of the ſame Church, as was ſaid before, there are Two Parts, whereof the One is gone before, and has already obtain'd the Heavenly Country: The Other daily follows, till at laſt being joyn'd with our Saviour, ſhe ſhall reſt in everlaſting Happineſs.

Now in the Church Militant there are two ſorts of Men, Good and Bad; X. In the Church Militant are both Good and Bad Men. 2 Tim. 2.19. Concil. Trid. ſeſſ. 6. c. 12. Mark this. the Wicked being indeed partakers of the ſame Sacraments, profeſs the ſame Faith as the Good do, but in their Life and Manners are far unlike. Now theſe in the Church are call'd Good, who are conjoin'd and knit together, not only in profeſſion of Faith and communion of Sacraments, but alſo in the Spirit of Grace and Bond of Charity; of whom it is ſaid, The Lord has known who are his; and Men alſo may think and conjecture who they are that belong to this number of Pious Men; but no one can certainly know.

And therefore it is not to be thought that Chriſt our Saviour ſpake of This Part of his Church, when he remitted us to his Church, and commanded us to obey Her: For ſince She is out of our knowledge, who can be aſſur'd, to whoſe Judgment we are to fly, and whoſe Authority we muſt obey? The Church therefore includes both the Good and Bad, as both the Holy Scripture, and the Writings of Holy Men Teſtifie: according to which Sentence is written that of the Apoſtle,Epheſ. 4.4. There is One Body and One Spirit.

Now this Church is known, XI. By what Figures and Similitudes the Church was ſignifi'd Mat. 13.17. Mat. 13.24. Luc. 3.17. Mat. 15.12. being compar'd to a City built upon a Mountain, which may be ſeen every where; for ſeeing that all muſt obey her, it is neceſſary that ſhe be known. Nor does ſhe contain the Good only, but the Bad alſo, as the Goſpel in many Parables teaches, as when it commemorates that the Kingdom of Heaven, that is, the Church Militant, is like to a Drawnet let down into the Sea, or to a Field, in which Tares were over-ſown: or to a Treſhing-flore, in which is contain'd the Corn with the Chaff: or to the Ten Virgins, whereof ſome were Wiſe, ſome Fooliſh: Gen. 7. And long before alſo, in Noah's Ark, in which not only thoſe living Creatures which were Clean, but the Unclean alſo were ſhut up together, we may behold the figure and ſimilitude of this Church. But tho Catholic Faith, truly and conſtantly affirms that both the Good and Bad do belong to the Church, yet from the ſame rules of Faith, the Faithful ought to be taught, that there is a far different reaſon and account of either part: For as the Chaff upon the Threſhing-flore is mingled with the Corn, or as ſometimes dead members remain joyn'd to the Body,Eph. 4.4. ſo alſo are Wicked Men contain'd in the Church.

Whence it comes,XII. Who are ſhut out of the Church. that there are but three ſorts of men only ſut out of her. Firſt, Infidels, and then Heretics and Schiſmatics, and laſtly Excommunicate perſons. The Ethnics, becauſe they never were in the Church, nor ever knew her, nor were made partakers of any Sacrament in the Chriſtian Society: and the Heretics and Schiſmatics, becauſe they have fallen off from the Church, nor do they belong to the Church any more, than Vagabonds or Renegadoes belong to an Army, from which they ran away. Yet it is not to be deny'd, but that they are in the power of the Church, as thoſe who may be judg'd by her, and condemn'd with an Anathema. Laſtly, The Excommunicate perſons alſo, in that by the judgment of the Church, they are turn'd out of her, they belong not to her Communion till they repent. But as concerning the reſt, even the Wicked and Ungodly perſons, it is not to be doubted but that they yet continue in the Church. And this is diligently to be taught the Faithful, that if it chance the life of the Prelates to be wicked, yet the Faithful are to aſſure themſelves that they are in the Church, that therefore they loſe nothing of the power.

And then the Parts of the Univerſal Church are us'd to be ſignifi'd by the name of the Church, XIII. Private Families, Paſtors and Sacred Places alſo call'd the Church. 2 Cor. 1.1 1 Cor. 16.19. Col 4.16. 1 Theſ. 1.1. Rom. 6.4. Mat. 18.17. as when the Apoſtle names the Church which is at Corinth, Galatia, Laodicea, Theſſalonica, and he alſo calls the Private Families of the Faithful, Churches: For he commands the Church in the Houſe of Priſcilla and Aquila to be ſaluted: And in another place, Aquila and Priſcilla, ſays he, ſalute you much in the Lord, with his domeſtic Church. Alſo writing to Philemon, he uſes the ſame word. Sometimes alſo by the name Church are ſignifi'd the Prelates and Paſtors thereof: If he bear not thee, ſays Chriſt, tell it to the Church; in which place are deſign'd the Rulers of the Church: And the Place alſo where the people meet together, either to the Sermon, or for the ſake of any other ſacred matter, is call'd the Church. But eſpecially in this Article, the Church ſignifies the Multitude of Good and Bad together, and not thoſe only who govern, but thoſe alſo who ought to obey.

And then the Properties of this Church are to be open'd to the Faithful,XIV. The Properties of the Church. whereby they may know, how great a Benefit God beſtows on them who happen to be born and brought up in her.

Her Firſt Property therefore is deſcrib'd in the Creed of the Fathers,Firſt, That ſhe be One. Cant. 6.8. that ſhe is One; My Dove is One, ſays he, my Beautiful One is One. But now ſo great a multitude of Men as is ſcatter'd far and wide, is call'd One, for thoſe reaſons which are written by the Apoſtle to the Epheſians, for he preaches that there is only One Faith, One Lord, One Baptiſm: Eph. 4.4. and there is alſo One Ruler and Governor Inviſible, which is Chriſt,Epheſ. 1.21. whom the Eternal Father has made Head over all his Church, which is his Body.

But the Viſible Governor is He,XV. A Viſible Head neceſſary for the Churches Unity. who by Lawful Succeſſion, poſſeſſes the Chair of Peter the Prince of Apoſtles; of whom this was the approv'd Sentence and Judgment of all the Fathers, that this Viſible Head was neceſſary, both to ſettle and preſerve the Unity of the Catholic Church.

Which thing St. Hierom well ſaw, and wrote againſt Jovinian in theſe words: There is One elected, that a Head being conſtituted, the occaſion of Schiſm might be taken away: And to Damaſus, Let Envy ſlack, let the ambition of the Roman Pride be gone, I ſpeak to the Succeſſor of the Fiſher, and the Diſciple of the Croſs, following no Chief but Chriſt, I am conſociated to your Holineſs, i. e. in Communion of Peters Chair. I know that the Church is built upon that Rock. Whoſoever ſhall have eaten the Lamb without This Houſe, is profane; If any one be not in Noahs Ark, he ſhall periſh by the prevalence of the Flood.

Which alſo was long before prov'd by Irenaeus and Cyprian, Iraeu. lib. 3. contra Haereſ. c. 3. B. Cypr. de Simpl Prelat. in principio fere. who ſpeaking of the Unity of the Church, ſays, The Lord ſays to Peter, I, O Peter, ſay to thee, that thou art Peter, and upon this Rock I will build my Church. He builds his Church upon One: And tho after his Reſurrection he gave part of this Power to all the Apoſtles, and ſaid, As the Father ſent me, I alſo ſend you; receive ye the Holy Ghoſt, yet that he might manifeſt Ʋnity, He by his own Authority diſpos'd the Original of that ſame Ʋnity, which was to begin in One, &c.

And then Optatus of Milevis ſays,Optatus initio lib. 2. ad Farmen. It cannot be charg'd upon you as of ignorance, ſeeing you know that in the City of Rome was firſt plac'd by Peter, the Epiſcopal Chair, in which Peter, the Head of all the Apoſtles, ſate: In which One the Ʋnity of the Church has been kept of all, leſt the other Apoſtles ſhould challenge every one his own ſeverally, ſo that now he is a Schiſmatic, and a Prevaricator, who puts up another Chair in competition with this ſingle one.

And afterwards St. Baſil has left in writing thus,Baſil. hom. 29. quae eſt de poenit. Peter is put in the Foundation, for he ſaid, Thou art Chriſt the Son of the Living God, and he receiv'd this Anſwer, that he was a Rock; for though he might be a Rock, yet he was not a Rock, as Chriſt was; for Chriſt was a Rock truly immoveable, but Peter only by virtue of that Rock. for God beſtows his own dignities upon others:Mark this He is a Prieſt, and he makes Prieſts; He is a Rock, and he makes a Rock; and what things are his, he beſtows on his Servants.

Laſtly, St. Ambroſe. St. Ambroſe ſays, If any one object that the Church is content with One Head and Huſband Jeſus Chriſt, and needs no other, the anſwer is ready; For as we account Chriſt our Lord, not only the Author, but the Beſtower alſo of all the Sacraments (for He it is that Baptizes and abſolves, and yet he makes Men the outward Miniſters of the Sacraments): So he has plac'd over his Church, which he governs inwardly with his Spirit, a Man to be the Vicar and Miniſter of his Power: For ſeeing the Viſible Church wanted a Viſible Head, our Saviour accordingly appointed Peter the Head and Paſtor of all the Faithful, when in moſt ample expreſſions he commended to him the feeding of his Sheep, that he would have him, who ſucceeded, to have plainly the ſame power of ruling and governing the whole Church.

Beſides,XVI. The way to preſerve Unity for time to come. 1 Cor. 12.11, 12. Eph. 4.34. there is One and the ſame Spirit, ſays the Apoſtle to the Corinthians, who beſtows Grace on the Faithful, even as the Soul does Life on the Members of the Body. To preſerve which Ʋnity, when he exhorts the Epheſians, he ſays, Be earneſt to preſerve the Ʋnity of the Spirit in the bond of Peace. For as the Body of Man is made up of many Members, and all are nouriſh'd by one Soul, which gives Seeing to the Eyes, Hearing to the Ears, and divers Faculties to the other Senſes: So the Myſtical Body of Chriſt, which is the Church, is made up of many Faithful People. There is alſo One Hope, Eph. 4.4. as the Apoſtle teſtifies in the ſame place, to which we are call'd for we all hope for the ſame thing, to wit, Eternal Life and Happineſs. Laſtly, There is One Faith, which all muſt hold and profeſs;1 Cor. 1.10. Let there be no Schiſms among you, ſays the Apoſtle. And there is One Baptiſm, which is a Sacrament of the Chriſtian Faith.

Another property of the Church is,XVII. The Second. That ſhe be Holy. 1 Pet. 2.9. Firſt. that ſhe is Holy; which thing we have learn'd from that place of the Prince of Apoſtles, But ye are a choſen generation, a Holy Nation. But ſhe is call'd Holy, becauſe ſhe is conſecrated and dedicated to God; for ſo other things of this kind, though they are corporeal, are us'd to be call'd Holy, when they are given and dedicated to divine worſhip. Of which kind, in the Old Law, were the Veſſels, Veſtments, and Altars: In which ſenſe, the Firſtborn alſo, who were dedicated to the Moſt High God, were call'd Holy.

Nor ſhould any one wonder, Note. that the Church is call'd Holy, altho within her are contain'd many Sinners. For the Faithful are call'd Holy, becauſe they are made the People of God, and by receiving Baptiſm and Faith, have conſecrated themſelves to Chriſt, altho in many things they offend, and perform not the things they have promis'd: even as they who profeſs any Trade or Art, tho they obſerve not the rules thereof, are yet call'd Tradeſmen. Wherefore S. Paul calls the Corinthians Sanctifi'd and Holy: 1 Cor. 1.2. amongſt whom it is manifeſt there were ſome, whom he sharply reproves as Carnal, and charges with many other Crimes.

She is alſo to be call'd Holy, Secondly. becauſe, as the Body, ſhe is joyn'd with her Holy Head Chriſt the Lord, who is the Fountain of all Holineſs, from whom are pour'd forth the anointings and riches of Divine Goodneſs. Excellently does St. Auſtin interpret thoſe words of the Prophet,S. Aug. in Pſ. 85.8. Keep thou my ſoul becauſe I am Holy: He dares, ſays he, and the Body of Chriſt dares, and that one Man crying out from the ends of the Earth, with his Head, and under his Head, dares ſay, I am Holy: For ſhe receiv'd the Grace of Holineſs, the Grace of Baptiſm, and of Remiſſion of ſins. And a little after, If all Chriſtians, and all the Faithful being baptiz'd in Chriſt, have put him on; as the Apoſtle ſays,Gal. 3.27. As many of you as have been baptiz'd, have put on Chriſt, if they are made Members of his Body, and yet ſay that they are not Holy, they do wrong to the very Head, whoſe Members they are made.

Add to this,Thirdly. That the Church alone has the legitimate worſhip of Sacrifice, and the ſaving uſe of the Sacraments, by which as by the efficacious inſtruments of Divine Grace, God works true Holineſs in us: So that whoſoever are truly Holy, cannot be out of this Church. It is plain therefore that the Church is Holy, and Holy indeed, becauſe ſhe is the Body of Chriſt, by whom ſhe is ſanctifi'd, and waſh'd in his Blood. Concerning the Holineſs of the Church, ſee Juſtin Martyr in both his Apologies. Tertul. in his Apologie. Auguſt. againſt Fulgen. c. 17. Greg. Moral. b. 37. c. 7.

The Third Property of the Church is,The Third. That ſhe be Catholic. S. Aug. Ser. 131. & 181. de Tempore. that ſhe be ſtil'd Catholic, to wit, Ʋniverſal, which appellation is truly given her; becauſe, as S. Auſtin teſtifies, From the Eaſt to the Weſt the Brightneſs of one Faith is ſpread abroad: For the Church is not as in the Public Affairs of Men, or in the Conventicles of Heretics, bound to the limits of One Kingdom only, or to One ſort of Men: But ſhe embraces in the Boſom of her Charity all Men, whether they be Barbarians or Scythians, Servants or Free-men, Male or Female. Wherefore it is written,Apoc. 5.6, 10. Thou by thy blood haſt redeem'd us, O God, out of every tribe, and language, and people, and nation, and haſt made us a kingdom to our God. And of the Church, ſays David, Pſ. 2. Ask of me, and I will give thee the nations for thine inheritance, and the utmoſt parts of the earth for thy poſſeſſion. And, I will remember, Pſ. 86. Rahab and Babylon, who ſhall know me; and, A man was born in her. Beſides, all the Faithful which have ever been from Adam to this day, or who ſhall be while the World endures, and profeſs the true Faith, belong to this very Church,Eph. 2.20. which was built upon the foundation of the Apoſtles and Prophets, all which were conſtituted and founded upon that One Corner-ſtone Chriſt, who made Both to be One; who has proclaim'd Peace to them that are near, and to them that are afar off. And ſhe is call'd Ʋniverſal for this reaſon, Becauſe all that deſire everlaſting Salvation, are bound to lay faſt hold of, and to embrace her, no otherwiſe than they who went into the Ark, to eſcape drowning in the Flood. This is to be taught, as a moſt certain rule, whereby the true Church may be diſcern'd from the falſe.

And we may alſo know the true Church from its Original, XVIII. Another Rule yo know the True Church from the Falſe. which it has from the Grace reveal'd by the Apoſtles: For her Doctrine is True, not New, not lately ſprung up, but long ago deliver'd by the Apoſtles, and diſpers'd through all the World; and hence it is, that none can doubt, That the impious Doctrines of Heretics are far different from the Faith of the Church, ſeeing they are againſt that Doctrine of the Church, which has been preach'd from the Apoſtles to this day. And therefore, that all may underſtand which is the true Catholic Church, the Fathers, by Divine Inſpiration, have added this word APOSTOLIC. Of the marks of the True Church, ſee Auguſt. contra Epiſt. Fundamenti, c. Tertul. lib. toto de Praeſcript.

For the Holy Ghoſt who preſides in the Church. governs it by no other than Apoſtolical Men. Which Spirit was firſt given to the Apoſtles. and afterwards by the infinite goodneſs of God has always continu'd in the Church. But as this One Church cannot err in the delivery of Faith and Diſcipline of manners,XIX. Why the Church is call'd Ap • ſtolic. Aug. contra Creſcen. lib. 1. c. 33. ſeeing ſhe is govern'd by the Holy Ghoſt; ſo it muſt needs be, that all others, which falſely claim to themſelves that Name, and being alſo led by the Spirit of the Devil, are moſt dangerouſly out of the way, both in Doctrine and Practice.

But becauſe the Figures of the Old Teſtament have a great influence to ſtir up the minds of the Faithful to call to remembrance thoſe excellent things,XX. Two figures of the Church. for which cauſe chiefly the Apoſtles us'd them The Curat may not paſs over that part of Docrine alſo which is ſo profitable.

And amongſt theſe,The Firſt. Gen. 6. Noahs Ark has an excellent ſignification, which for this reaſon only, was made by Gods command, that there might be left no room to doubt, but that it ſignifies the Church. Which God has ſo conſtituted, That whoſoever by Baptiſm enters therein, may be ſafe from all danger of eternal Death: But they who were out of it, as it happen'd to them who were not receiv'd into the Ark, were overwhelm'd with their own wickedneſs.

Another Figure, is that great City Jeruſalem, The other. under the Name whereof many times the Holy Scriptures underſtand the Holy Church: to wit, That in her alone it is lawful to offer Sacrifice: Becauſe alſo in the Church of God only, and no where elſe the true Worſhip, and the true Sacrifice, which can any ways be pleaſing to God, may be found.

And now in the laſt place,XXI. The Church to be believ'd by Faith, and bow. concerning the Church it muſt be taught, After what manner that we are to believe the Church, belongs to the Articles of Faith. For tho any one perceives by reaſon and ſenſe, That the Church, i. e. that Company of Men, is in the World, which are dedicated and conſecrated to Chriſt our Lord: Nor does there ſeem any need of Faith to conceive this, when neither Jews nor Turks do at all doubt of it: Yet thoſe Myſteries which, as has already been declar'd in part, and partly will be ſaid further in he Sacrament of Orders, are contain'd in the Holy Church of God, that mind which is illuminated by Faith only, and not convinc'd by any reaſons, can underſtand. Seeing therefore that this Article, no leſs than the reſt, quite ſurpaſſes the ſtrength and reach of our underſtanding: We very rightly confeſs, That we come not to know the Church's Original, Gifts and Dignity, by Huaman Reaſon, but behold them with the Eyes of Faith.

For neither were Men the Authors thereof,XXII. Who the Author of hte Church Pſ. 89.5. but the very Immortal God, who has built it upon a moſt firm Rock, as the Prohet witneſſes; The moſt High has ſounded it. For which reaſon it is, call'd Gods Inheritance, and the people of God: And the Power it has, is not of Man, but given her by the gift of God. Wherefore as by the mere Power of Nature, we cannot attain to her; ſo alſo by Faith only we underſtand, That in the Church are the Keys of the Kingdom of Heaven, and that to her is given Power to Forgive Sins, to Excommunicate, and to conſecrate the true Body of Chriſt; and then that the Citizens which belong to her,Heb. 13.14. have not here a laſting City, but ſeek one to come.

It is neceſſary therefore to believe,XXIII. We muſt believe the Church, but not in the Church. Aug Ser 1.31. de Temp. That there is One Holy and Catholic Church: For ſo we believe the Three Perſons of the Trinity, the Father, the Son, and the Holy Ghoſt, as to place our Faith In them. But now changeing the manner of ſpeaking, we profeſs to believe the Holy, not [In] the Holy Church: That by this different way of ſpeaking. God, who is the Author of all things, may be diſtinguiſh'd from the things which were created, and to acknowledg that all thoſe excellent benefits which are beſtow'd on the Church, were receiv'd of the Divine Goodneſs.

The Communion of Saints.] When S. John the Evangeliſt wrote to the Faithful,XXIV. This part of the Article to be diligently explain'd. 1 Joh. 1.13. of the Divine Myſteries, why he taught them therein, he gives this Reaſon: That you alſo, ſays he, might have Fellowſhip with us, and our Fellowſhip is with the Father, and with his Son Jeſus Chriſt. This Fellowſhip is plac'd in the Communion of Saints, of which we are to ſpeak in This Article. And would to God in explaining hereof,Aug. in Joan Tr • act. 32. the Teachers of the Church would imitate the diligence of Paul, and the other Apoſtles. For it is not only a kind of Interpretation of the former Article, and a Doctrine full of profit and advantage; but it alſo ſhews what the Uſe of thoſe Myſteries is, which are contain'd in the Creed: For we are to ſearch into, and learn all thoſe things for this end, that we may be admitted into this ſo bleſſed and glorious a Fellowſhip of the Saints, and being once admitted, conſequently to perſevere,Coloſſ. 1.12. giving Thanks with Joy to God the Father, who has made us worthy to partake of the Lot of the Saints in Light.

Firft therefore,XXV. Wherein is plac'd the Communion of Saints. the Faithful are to be taught, That This Article is as it were a kind of Explication of that which goes before concerning One Holy Catholic Church: For the Unity of that Spirit by which ſhe is govern'd, cauſes that whatſoever the Church has, is Common: For the Fruit and Benefit of all the Sacraments belongs to all the Faithful; by which Sacraments, as by Sacred Bands, they are coupl'd and joyn'd with Chriſt, and above all, by Baptiſm, by which, as by the Door,Aug. lib. 9. contr. Faust. c. 11. we enter into the Church. Now that by this Communion of Saints, we ought to underſtand the Communion of Sacraments, the Fathers ſignifie in this Creed by theſe words,Damaſc. lib. 4. de Fide Orthodox. c. 12. I confeſs one Baptiſm. But after Baptiſm, firſt follows the Euchariſt, and then the other Saraments: For tho this name be ſuitable to all the other Sacraments, ſince they joyn us to God, and make us partakers of him whoſe Grace we receive; yet it is more proper to the Euchariſt, which makes this, Communion.

But there is another Communion in the Church, to be conſider'd. For whatſoever things are piouſly and holily perfom'd by One, theſe things belong to All, and by Charity, which ſeeks not her own, they are made profitable to them. This is well prov'd by the Testimony of S. Ambroſe, S. Ambroſ. in Pſ. 118. Serm. 1 v. 69 who explaining that place of the Pſalm: I am a Partner of all them that ſeek thee, ſays thus: As we ſay, that the Member is a Partaker of the whole Body, ſo is he that is a Partner with them that fear God. Wherefore Chriſt has taught us this Form of Prayer,Matt. 6. to ſay, Our Bread, not mine; and the reſt after the ſame manner, not taking care for our ſelves only, but for the ſalvation and profit of all.

But now this Communication of good things is,XXVI. A ſingular Similitude. in Holy Scripture, often repreſented by a fit Similitude taken from the Members of the Body of Man; for in the Body there are many Members: But tho they are Many, yet they make but One Body, in which all the Members diſcharge each their own proper Office, and not all the ſame Office: 〈◊〉 12.15. Nor have they all the ſame Dignity to execute alike the uſeful and comely functions, nor do they ſeek each its own profit, but the commodity and conveniency of the whole Body. And then they are all ſo fitly knit together among themſelves, that if one be griev'd, the reſt alſo by Conſent and Nearneſs of Nature, do grieve; and on the contrary, if one be well diſpos'd, all the reſt rejoyce with it. The ſame thing we may contemplate in the Church, in which, tho there be divers Members, to wit, various Nations, of Jews, and Gentiles, Bond and Free, Poor and Rich, yet when by Baptiſm they are initiated, they are made one Body with Chriſt, whereof he is the Head.

Moreover in this Church is aſſign'd to every one his own Office, Note. for as there were plac'd in it ſome Apoſtles, ſome Teachers, but all for the public benefit, ſo it is the Office of ſome to Rule and to Teach, and of others to Obey and to be Subject.

But then they only reap the Benefit of thoſe ſo many and ſo great Functions, Note. and good things thus appointed by God, who lead a Chriſtian Life in Charity, and are juſt and dear to God.

But the dead Members,XXVII. What benefit of the Communion of Saints they are depriv'd of, who are in mortal ſin. Aug. in Pſ. 70. Serm. 2. to wit, thoſe who are as it were bound in wickedneſs; and eſtrang'd from the Grace of God, are not depriv'd of this Good, ſo as to ceaſe to be Members of this Body; but being dead they perceive not that ſpiritual Fruit and Advantage, which juſt and pious Men have; and yet ſeeing that they are in the Church, they are aſſiſted towards the recovery of that Grace and Life which they had loſt, by thoſe who live ſpiritually, and receive thoſe benefits, which there can be no doubt, that they are void of, who are altogether cut off from the Church.

Nor are thoſe Gifts common only which render men juſt and dear to God,XXVIII. Grace fro Grace are common Gifts. but there is alſo given Grace for Grace, among which is reckon'd Knowledg, Prophecy, and the Gift of Tongues and Miracles, and the reſt of that ſort; which Gifts are alſo granted to the Wicked, not for Private, but Publick Advantage to the Edification of the Church: For the Gift of Healing is given, not for his ſake who has the Gift, but for the Sick Mans ſake, who is to be healed. And indeed a Chriſtian has nothing in poſſeſſion, which he ought not to reckon as common to himſelf and all others: And therefore they ought to be ready, and prepar'd to relieve the Miſeries of the Needy; for he that has ſuch kind of Goods, and ſees his Brother in want,1 Joh. 3.17. and will not help him, he is plainly convin'd to have none of the Love of God in him. Which things, ſeeing they are ſo, it is manifeſt enough, that thoſe who are in this Holy Communion, enjoy a kind of Happineſs, and can truly ſay:Pſ. 83. Pſ. 33. O how lovely are thy Tabernacles, O Lord of Hoſts, my Soul longs and even faints for the Courts of the Lord! and, Bleſſed are they which dwell in thy Houſe, O Lord!

ARTICLE X.

The Forgiveneſs of Sins.] There is no One,I. The Belief of this Article neceſſary to Salvation. who when he ſees this Article Of the Forgiveneſs of Sins, number'd among the other Articles of Faith, can doubt, not only that there is ſome Divine Myſtery, but alſo that there is ſomething very neceſſary to the attaining Salvation contain'd in it: For as was ſaid before, Without a certain belief of thoſe things which in the Creed are propos'd to be believ'd, there can be no entrance to any Body to Chriſtian Piety. But if that which of it ſelf ought to be known of all Men, ſeems fit to be confirm'd by ſome Teſtimony; that ſurely will be ſufficient, which our Savior, a little before his Aſcenſion into Heaven, witneſs'd concerning this matter, when he open'd the Underſtanding of his Diſciples, that they might underſtand the Scriptures:Luc. 24.46. It behov'd, ſays he, Chriſt to ſuffer, and to riſe again the third, day from the dead, and that in his name Penance and Remiſſion of ſins ſhould be preach'd to all Nations, beginning at Jeruſalem.

Which words if the Curats conſider,II. The Curats Duty in explaining this Article. they will eaſily perceive, That there lies upon them a great Neceſſity and Charge from the Lord, of diligently explaining this Article, eſpecially, when the other things which belong to Religion are to be taught. It is the Curats Duty therefore, as to this Point, to teach, not only that Forgiveneſs of Sins may be had in the Catholic Church, of which Eſayah propheſi'd:Iſa. 33.24. Aug. Hom. 49. c. 3. Iniquity ſhall be taken away from the people which dwell in her; but alſo that in her there is a power of Forgiving Sins.

Which if the Prieſts uſe aright,Let the confeſſors obſerve this. and according to the Laws preſcrib'd by Chriſt our Lord, it muſt be believ'd, That Sins are truly forgiven and pardon'd.

But this Pardon,III. In Baptiſm there is remiſſion both of Sin and Puniſhment Trid. Seſſ. 5. Can. 5. Aug. 12. de • eccat. Me •• . c. 28. when, at our firſt profeſſion of Faith, we are cleans'd by Holy Baptiſm, is ſo fully given us, that nothing either of Sin, whether contracted by Birth, or Wilfully committed remains to be wip'd away, or of Puniſhment to be endur'd. But yet by the Grace of Baptiſm, no one is wholly freed from the Infirmity of Nature: But rather, whereas every one ought to ſtrive againſt the motions of Concupiſcence, which forbear not to provoke us to ſin, hardly can there be found any one who reſiſts either ſo ſtoutly, or guards his own ſafety ſo watchfully, as to be able to ſhun all miſcarriages.

Since therefore it was needful that in the Church there ſhould be a power of Forgiving Sins, IV. The Keys of the Kingdom of Heaven deliver'd to the Church. Matt. 16.19. and alſo by ſome other way than by the Sacrament of Baptiſm, the Keys of the Kingdom of Heaven were committed to her Truſt, whereby ſins might be forgiven to every penitent perſon, altho he had ſinn'd to the laſt day of his Life. Of this matter we have moſt clear Teſtimonies in Holy Scripture:Matt. 18.18. For in S. Matthew the Lord ſays thus to Peter: I will give thee the Keys of Heaven, and whatſoever Thou ſhalt bind on Earth, ſhall be bound alſo in Heaven; and whatſoever thou ſhalt looſe on Earth, ſhall be loos'd alſo in Heaven. So alſo, Whatſoever ye ſhall bind on Earth, ſhall be bound alſo in Heaven; and whatſoever ye ſhall looſe on Earth, ſhall be loos'd alſo in Heaven. And then S. John teſtifies, That the Lord, when he breath'd upon the Apoſtles, ſaid;Joh. 20.23. Receive ye the Holy Ghoſt, whoſe Sins ſoever ye remit, they are remitted to them; and whoſe ſoever Sins ye retain, they are retain'd.

Nor are we to think that this Power is reſtrained to ſome certain kinds of Sins: For there is no Sin ſo heinous can be either committed or imagin'd, for pardoning whereof the Holy Church has not a Power; even as there is no one ſo vile and wicked, to whom, if he truly repent him of his Errors, a certain hope of Pardon ought not to be offer'd. But neither is this very Power ſo limited, as that it may be us'd at ſome appointed Time only: For at what hour ſoever a ſinner will return to Health, he is not to be rejected, as our Savior has taught, when, to the Prince of Apoſtles, asking him how oft we muſt pardon thoſe that offend, whether ſeven times, he anſwered;Matt. 18.11. Not to ſeven times only, but even to ſeventy times ſeven.

But if we conſider the Miniſters of this Divine Power,VI. This Power committed to the Biſhops and Prieſts. Trid. Seſſ. 14. c. 6. Hieron. Ep. 1 p • ſt med. Amb de Can & Abet. c. 4. it will ſeem not ſo large. For the Lord gave not the Power of this ſo Holy a Gift to All, but only to the Biſhops and Prieſts. The ſame thing is to be believ'd, as to the Way or Manner of exerciſing this Power: For by the Sacraments only, ſo that the Form of them be kept, ſins may be forgiven; but otherwiſe there is no Power of abſolving from ſin, given to the Church: Whence it follows, that as well the Prieſts, as the Sacraments are as it were Inſtruments to the forgiveneſs of Sins, by which Chriſt our Lord, who is the very Author and giver of Salvation, works in us Forgiveneſs of Sins and Righteouſneſs.

But that the Faithful may with the deepeſt thankfulneſs lay hold of and embrace this heavenly Gift,VII. How great a Grace the Remiſſion of Sins is. which by the ſpecial Mercy of God is given to his Church,Trid. Seſſ. 6. c. 7. & Seſſ. 14. c. 1. and that they may come to the uſe and practice thereof, with the more ardent ſtudy of Piety; the Curat ſhall endeavour to evidence the dignity and largeneſs of this Grace; and this may be ſeen chiefly from hence, if he ſhall have well expounded, of what efficacy it is that ſins are forgiven, and that unjuſt men are made juſt. For it is manifeſt that this is done by the infinite and immenſe Power of God, which we muſt needs believe to be the very ſame with that of raiſing up the Dead, and creating of the World. But if,Aug Tract. 72. in Joan. Aug. lib. 1. de p • ccat. merit. c. 23. lib. 50. Hom. 23. Amb. de Abel. c. 4. as is confirm'd by that ſaying of S. Auſtin, it be to be thought a harder work to make a wicked Man Good, than to create Heaven and Earth out of nothing, ſince that creation cannot be but by an Infinite Power; it conſequently follows, That the Forgiveneſs of Sinners is much more to be attributed to an Infinite Power. Wherefore we own that thoſe ſayings of the ancient Fathers are moſt true, wherein they confeſs that Sins are pardon'd to Men by God only: Nor is ſo wonderful a work to be referr'd to any other Author,Iſay. 43. than to his ſupream Goodneſs and Power. I am He, ſays the Lord himſelf by the Prophet, I am he that blot out your Iniquities. For there ſeems to be the ſame Reaſon in the forgiving of Sins, as ought to be obſerv'd in a Debt of Mony. As therefore Mony which is owing cannot be forgiven by any but the Creditor, ſo when we are bound to God only by reaſon of Sin (for we dayly pray, Forgive us our Debts) it is manifeſt, our Debts can be forgiven us by no body but by himſelf.

But this admirable and divine Gift,VIII. Chriſt firſt of all had the Power of forgiving Sins. Matt. 9.6. Mar. 2.9. before God was made Man, was never imparted to any created Nature. Chriſt our Savior firſt of all, as Man, tho he was true God alſo, received this Gift of his Heavenly Father. That ye may know that the Son of Man has power on Earth to forgive Sins, ſays he to the lame Man, Riſe, take up thy Couch, and go to thy own Home. When therefore he was made Man, that he might beſtow this Forgiveneſs of Sins upon Men, before he aſcended up into Heaven, there to ſit forever at the righthand of God, he granted this Power to the Biſhops and Prieſts in the Church: Altho, as before we ſaid, Chriſt forgives ſins by his own Authority, but all the reſt only as his Miniſters.

Wherefore if we ought to admire and receive thoſe things chiefly which are done by an Infinite Power;IX. The Power of forgiving Sins the greateſt of Chriſt's Gifts. 1 Pet. 3.18. we may wel enough perceive that this Gift which by the bounty of Chriſt our Lord is given to his Church, is the moſt precious. Yea, very Reaſon alſo will powerfully ſtir up the minds of the Faithful to contemplate the greatneſs of this benefit, whereby God, our moſt merciful Father has determin'd to blot out the Sins of the World: For he was willing to expiate our Wickedneſs by the Blood of his only begotten Son, ſo that he freely endur'd the Puniſhment, which for our ſins we had deſerv'd, and the Juſt was condemn'd for the Unjuſt, the Innocent was put to a moſt bitter death for the Guilty. Wherefore when we ſeriouſly conſider with our ſelves,1 Pet. 1.18, 19. That we were not redeem'd with corruptible things as Silver and Gold, but with the precious Blood of Chriſt, as of a Lamb without ſpot or blemiſh, we ſhall eaſily conclude that nothing could poſſibly come to us more advantagious than this power of forgiving ſins, which ſhews the unutterable of Providence of God, and his exceeding Love towards us.

And from this conſideration it muſt needs be,X. Mortal Sin how great an Evil. that a mighty advantage redound to us. For he that offends God by any mortal Sin, whatſoever Merits he before had by the Death of Chriſt and his Croſs, he ſtraightway loſes all, and the Gate of Paradice, which before being ſhut, our Savior by his Paſſion has open'd to all, he has ſhut again againſt himſelf. Which when we remember, we cannot chuſe, but that the conſideration of Mans Miſery will extreamly grieve us, But if we bend our mind to this admirable Power which God has given to his Church; and being confirm'd in the Faith of this Article, believe that this Power is offer'd to every one, ſo that being aſſiſted by Gods help, he may be reſtor'd to his former ſtate of dignity; then are we forc'd with the higheſt joy and gladneſs to exult and give immortal Thanks to God. And truly, if thoſe Medicines are us'd to ſeem welcome and pleaſant which the skilful and careful Phyſitian prepares for us when we are ſick; how much more pleaſant ought thoſe remedies to be, which the Wiſdom of God has appointed for the cure of our Souls, and conſequently for the recovery of Life; and eſpecially when they carry with them not a weak doubtful Hope of Health, as thoſe Medicines do, which are apply'd to the Body; but when they bring moſt certain Health to thoſe who deſire to be heal'd.

The Faithful therefore are to be admoniſh'd,XI. The Benefit of Remiſsion of Sin diligently to be us'd. after they have known the dignity of ſo ample and ſo excellent a Gift, that they ſtudy religiouſly to convert it to their own advantage. For it can hardly be, that he who makes no uſe of a thing that is profitable and neceſſary, can be ſuppos'd, not to deſpiſe it; and ſpecially ſeeing the Lord has deliver'd to his Church this Power of forgiving ſins, to this end, that all might uſe this wholſome remedy. For, as no one without Baptiſm can be expiated or cleans'd; ſo whoſoever is minded to recover the Grace of Baptiſm which he loſt by mortal ſin, muſt neceſſarily betake himſelf to that other kind of expiation, to wit, the Sacrament of Penance.

But here the Faithful are to be warn'd,XII. The Eaſineſs of obtaining Pardon not to be abus'd. Aug. in Joan. Tract. 33. & lib. 50. Hom. 41. Amb. lib. 2. de poenit c. 1.2. & 11. that hearing of ſo large a Power of Pardon, and that it is not to be limited to any term of Time, not to take encouragement either to ſin the more readily, or to repent the more ſlowly: For ſince by the one they are manifeſtly diſcover'd to be injurious to, and to affront this Divine Power, they are unworthy that God ſhould beſtow any Mercy upon them; and by the other it is much to be fear'd, leſt being overtaken by Death, in vain they confeſs the Forgiveneſs of Sins, which by their ſloth and putting off, they have deſervedly loſt

ARTICLE. XI.

THe Reſurrection of the Body.] That this Article has a great influence to eſtabliſh the truth of our Faith;I. How neceſſary the Belief of this Article. This does abundantly evidence, that it is propos'd to the Belief of the Faithful, not only by the Holy Scriptures, but is confirm'd by many reaſons alſo. Which ſince we ſee it not done in the other Articles of the Creed, we may perceive that the Hope of our Salvation is grounded herein, as on a moſt foundation, as the Apoſtle argues,1 Cor. 15.14. If there be no Reſurrection of the dead, then is not Christ riſen again; but if Chrſt be not riſen again, then is Our Preaching vain, and your Faith is vain. In explaining hereof therfore the Curat ſhall take no leſs pains and care, than the wickedneſs of many has labour'd to overthrow it. For that great and excellent advantages redound to the uſe of the Faithful by the knowledge hereof, will by and by be ſhew'd.

But firſt of all this is to be noted,II. Why the Reſurrection of Men call'd the Reſurrection of the Fleſh. That in this Article the Reſurrection of Men is call'd the Reſurrection of the Flesh. And this is not done without good reaſon: For the Apoſtles would teach what is neceſſarily to be ſuppos'd, That the Soul is, immortal. Wherefore leſt any one might think that the Soul dy's together with the Body, and that Both were to be reſtor'd to life again, ſeeing that by many places of Holy Scripture, it is plainly manifeſt that the Soul is immortal, for this reaſon, in this Article, there is mention made of the Reſurrection of the Fleſh only: And tho frequently in Holy Scripture the word Fleſh ſignifies the whole man, as in Eſaias, Iſay. 40.8. All Fleſh is graſs; and in S. John, The word was made Fleſh: Yet in this place the word Fleſh ſignifies the Body; that we may underſtand that of the Two Parts, Soul and Body, of which Man is made, the One only, to wit, the Body is corrupted and returns into the Duſt of the Earth, out of which it was made; that the Sout remains uncorrupt.

But then whereas none can be reſtor'd to Life,III. The Soul not ſaid to riſe again. 2 Tim. 2.14. unleſs he had been firſt dead; the Soul is not properly ſaid to riſe again. And there is mention made of the Fleſh, to confute that Hereſie, which, during the Apoſtles life, was Hymenaeus and Philetus's, who taught, that when in Holy Scripture mention was made of the Reſurrection, it was not to be underſtood of a Reſurrection of the Body, but of the soul, whereby we riſe from the death of ſin, to an innocent life. From theſe words, therefore it is plain, that this error is taken away, and the true Reſurrection of the Body is confirm'd.

But it is the Curates Part to illuſtrate and clear this Truth by Examples taken out of the Old and New Teſtaments,IV. How the Reſurrection of the Fleſh is to be prov'd. and out of all other Church Hiſtories: For ſome were reſtor'd to life by Elilijah and Eliſha, in the Old Teſtament; others, beſides thoſe which Chriſt our Lord rais'd from death, by the Holy Apoſtles and many others:3 Reg. 17.19 4 Reg. 4.34 which Reſurrection of many, confirms the Doctrine of this Article. For as we believe that many were rais'd from death, ſo muſt we believe that all ſhall be call'd again to life. But that ſingular fruit which we ought to gather from Miracles of this kind,Mat. 9.24. is this, that we give the moſt certain belief to this Article. There are many teſtimonies which even thoſe Curates which are but indifferently skill'd in the Holy Scriptures, may eaſily meet with; but thoſe places which are more clear, in the Old Teſtament,Job 19.25. are thoſe we read in Job, when he ſays, that in his Fleſh he ſhall ſee God: and in Daniel, concerning thoſe who ſleep in the duſt of the earth,Dan. 12.2. That ſome of them ſhould awake to life everlaſting, and others to everlaſting diſgrace: And in the New Teſtament,Mar. 22.31. what S. Mathew relates of the diſpute our Saviour had with the Sadducees, beſides what the Evangeliſts tell us of the laſt Judgment: And hither is to be referr'd what the Apoſtle has exactly diſcours'd in his Epiſtle to the Corinthians and Theſſalonians.

But tho to Faith this thing be moſt certain,V. Similitudes where by the Reſurrection is clear'd. yet it will be very profitable, both by Examples and Reaſons to ſhew, that That which Faith offers to be believ'd, is not ſtrange, to Nature or Humane Underſtanding, and therefore the Apoſtle to him that asks, how the dead ſhould riſe again? anſwers,1 Cor. 13.36 Thou Fool! that which thou ſoweſt is not quickn'd, except it dye firſt; and that which thou ſowest, thou ſowest not that body which ſhall be, but bare grain, perhaps of wheat or ſome other grain; but God gives it a body as it has pleas'd him: And a little after, he ſays, it is ſown in corruption, it ſhall riſe in incorruption. There may be many other ſimilitudes of the like kind, added, S. Greg. lib. 14. moral c. 21, 29, 30. as S. Gregory ſhews; For the Light, ſays he, is daily, as it were by Dying, withdrawn from our Eyes, and as by Riſing again, it is recall'd again; and that Trees loſe their greenneſs, and again as by a kind of Reſurrection they are repair'd; and the Seed by putrifying dies, and again by ſpringing it riſes again.

Beſides,VI. The Reſurrection prov'd by Reaſon. The Firſt. Thoſe reaſons which are brought by Eccleſiaſtical Writers, ſeem to be ſufficiently accommodated, or ſuited to this matter.

And firſt, ſince the Souls are immortal, and as a part of Man have a natural propenſity or inclination to the humane Bodies, it may be thought praeternatural that they ſhould for ever remain ſeparate from their Bodies.

But becauſe that which is againſt Nature,The Second as being Violent, cannot laſt long, it ſeems agreeable that at laſt they ſhould be joyn'd with their Bodies. Whence it alſo follows, that there will be a Reſurrection of the Bodies. Which kind of argument our Savior ſeems to have us'd,Mat. 22.32. when diſputing againſt the Sadducees, he concluded that there would be a Reſurrection of the Body, from the Immortality of the Soul.

And ſeeing that there are Puniſhments propos'd by the moſt juſt God to the Wicked, The Third. Damaſc. l 4. de fide Orthod. c. 28. Amb. lib. de fide Reſur. S. Chriſoſt. hom 49. & 50. and Rewards to the Good; and that of the one ſort very many depart out of this world before they have ſuffer'd, their due puniſhments; and of the other ſort, in a great meaſure without the rewards of their vertues; it muſt needs be, that the Soul be again joyn'd with the Body, that ſo either for the wickedneſs committed, or for the good they have done, the Body, which man uſes as a Companion in ſin, may together with the Soul be either puniſh'd or rewarded. Which Point has been excellently handled by S. Chryſoſtom, in his Homilie to the People of Antioch. Wherefore the Apoſtle diſcourſing of the Reſurrection,1 Cor. 15.19 If, ſays he, in this life only we had hope in Chriſt, we were of all men moſt miſerable. Which words none has thought applicable to the Soul, which being immortal, tho the Body ſhould not riſe again, might nevertheleſs enjoy Happineſs in the life to come; but they are meant of the whole Man. For unleſs the Body were to be rewarded for her labour, it muſt needs follow that thoſe who, as the Apoſtles did, have endur'd ſo many afflictions and calamities in this life, would be of all men moſt miſerable: The ſame thing he much more plainly teaches in theſe words to the Theſſalonians: 2 Theſſ. 1.4. We glory in the Churches of God, for your patience and faith in all your perſecutions and tribulations, which ye endure for an example of the just judgment of God, that ye may be counted worthy of the kingdom of God for which ye ſuffer: if yet it be juſt with God to recompenſe tribulation to them which trouble you, and to us who are troubl'd, reſt with you, at the revelation of the Lord Jeſus from Heaven, with the Angels of his power in a flame of fire, taking vingeance on them who have not known God, and who obey not the Goſpel of our Lord Jeſus Chriſt.

Add alſo,The Fourth. that men cannot, ſo long as the Soul is ſeparated from the Body, enjoy compleat Happineſs, and full fraught with all good things. For as every part, being ſeparated from the whole, is imperfect, ſo alſo is the Soul which is disjoyn'd from the Body. Whence it follows, that the Reſurrection of the Body is neceſſary to make the Souls Happineſs compleat.

It will be further neceſſary diligently to teach from the Apoſtles Doctrine,VII. The different condition of thoſe that riſe again. 1 Cor. 15 22. Joh. 5.20. who they are that ſhall be rais'd to life: For writing to the Corinthians, he ſays, As in Adam, all dye, ſo in Chriſt ſhall all be made alive. All difference and diſtinction therefore of Good and Bad being laid aſide, All ſhall ſhall riſe again from the dead, tho the Condition of All will not be alike: thoſe that have done Good ſhall riſe to the Reſurrection of Life; and they that have done Evil to the Reſurrection of Judgment.

But when we ſay All, VIII. We ſhall all riſe again. S. Hier. Ep. 152. Aug. de Civit. Dei lib. 20. c. 20. 1 Theſ. 4.16. in 1 Epiſt ad Theſ. c. 4. we mean as well thoſe, who ſhall be dead before the coming of the judgment, as thoſe who ſhall then dye. For that the Church does acquieſce in this Sentence or Opinion, which affirms that All ſhall dye, none excepted; and that this ſenſe is moſt agreable to Truth, S. Hierom has written, and S. Auſtin conceives the ſame. Nor are the Apoſtles words, which he wrote to the Theſſalonians, againſt this ſenſe, The dead which are in Chriſt ſhall riſe firſt, and then we that are left alive, ſhall be caught up with them in the Clouds to meet Chriſt in the air: For. S. Ambroſe, explaining this place, ſays thus: In that very rapture Death ſhall ſeize us, and as it were by a deep Sleep, ſo ſoon as the Soul goes out, it ſhall return in a moment; for when they ſhall be carry'd up, they ſhall dye, that coming to the Lord, at the Lords preſence they may receive their Souls, becauſe with the Lord they cannot be dead. And the ſame Opinion is approv'd by the Authority of S. Auſtin, lib. 20. c. 20. in his Books concerning the City of God.

Seeing therefore it much concerns us to be throughly perſwaded that this very, and therefore the ſame Body which is each of our own, tho it be corrupted and reduc'd to Aſhes, yet that it ſhall be rais'd to Life, the Curate ſhall diligently undertake to teach this point. This is the Apoſtles meaning, when he ſays, This corruptible muſt put on incorruption; 1 Cor. 13.25. plainly ſhewing by the word [This] every ones own proper Body. Job alſo has moſt clearly propheci'd hereof;Job • 9.26. And in my fleſh, ſays he, ſhall I ſee God, whom I my ſelf ſhall ſee, and my Eyes ſhall behold, and not another. This very thing is gather'd from the Definition of the Reſurrection:Damaſ • n. l. 4. de Fide O •• h. • . 28. For the Reſurrection, as Damaſcen defines it, is a Recalling back to the ſtate from which you fell. Laſtly if we conſider, for what reaſon there will be a Reſurrection, as a little before has been ſhew'd,1 Cor. 5.10. we ſhall have no ground to doubt of this matter. For therefore as we have taught, will the Body be rais'd again, that every one might give an account of his own works done in the Body, whether Good or Evil. Man therefore muſt riſe again with that very Body, with the help whereof he has ſerv'd God or the Devil, that with the ſame Body he might either receive his reward and Crown of Victory, or elſe endure the moſt miſerable pains and puniſhments.

Nor will the Body only riſe again,IX. In what ſtate the Body ſhall riſe again. S. Aug. l 22. de Civit. Dei. c. 19, 20, 21. & •• ch c. 86, 87, 88, 89. Hier. Ep ſt. 59. & 6 • . but whatſoever does belong to the Truth of its Nature, and to the comlineſs and ornament of Man, ſhall be reſtor'd. Very excellent is the Teſtimony of S. Auſtin in this matter. There ſhall then be no deformity or fault in our Bodies; if any have been loaded or grown unweildy with Fat, he ſhall not aſſume that Load of his Body; but whatſoever exceeds the true meaſure thereof, will be accounted ſupertiuous: And on the contrary, whatſoever either Sickneſs or Old Age has done in the Body, ſhall by Chriſt's Divine Power be repair'd, as, if any have been overpin'd, and made thin by Leanneſs; baecauſe Chriſt not only has repair'd our Body, but whatſover elſes has been taken from us through the Miſeries of this life. And in another place,S. Aug. En • h. c. 89. "Man ſhall not have again that Hair which he had, but that which would beſt become him, according to that, The hairs of your head are all number'd, which according to the Divine Wiſdom ſhall be repair'd.

And firſt,X None m •• 'd after the Reſurrection. All the Members, becauſe they belong to the Truth of Humane Nature, ſhall be reſtor'd together: for thoſe who were Blind even from their very Birth, or by any Diſeaſe had loſt their Sight, the Lame and the Creeples, and thoſe who were impotent in any of their Members, ſhall riſe again with intire and perfect Bodies; for otherwiſe the Deſire of the Soul, which is prone to conjunction with the Body; would be diſſatisfi'd, whoſe deſire notwithſtanding in the Reſurrection, we believe without doubt ſhall be fulfill'd. Beſides, it is ſufficiently apparent, that the Reſurrection, no leſs than the Creation, is to be reckon'd among the Special works of God. As therefore in the beginning of the Creation all things were made perfect by God; ſo alſo we muſt affirm that it will be in the Reſurrection.

Nor ought this to be allow'd concerning the Martyrs only,XI. Scars of the Martyrs wounds will remain after the Reſurrection to their Glory, but of the Wicked to their Mſery. S. Aug. lib. 22 de Civit. Dei. c. 20. of whom S. Auſtin thus teſtifies, They will not be without their Members, for Martyrs that Diſmembring which they ſuffer'd, can be no blemiſh to the Body; otherwiſe, they who are Beheaded, ſhould riſe again without a Head; but yet in the parts of thoſe Members ſhall remain the Scars of the Sword; ſhining far above the Gold and Pretious Stones, even as do the Scars of Chriſt's Wounds. And this alſo is truly ſaid of the Wicked, tho their Members were cut off by their own fault: for by how much the more Members they ſhall have, with ſo much the more bitter Torment of Grief ſhall they be loaded: Wherefore this reſtitution of Members will redound not to their Happineſs, but to their Calamity and Miſery; when their Merits will not be aſcrib'd to the particular Members, but to the Perſon to whoſe Body they were joyn'd: For to thoſe who have done Penance, they ſhall be reſtor'd to be Rewarded; but to thoſe who neglected it, to be puniſh'd. Now if theſe things be ſeriouſly conſider'd by the Curats, they will never want Sentences and matter enough to ſtir up and inflame the minds of the Faithful to the ſtudy of Piety; that conſidering the Troubles and Afflictions of this Life, they may earneſtly long for that bleſſed Glory of the Reſurrection which is propos'd to the Juſt and Pious.

Now it remains that the Faithful underſtand,XII. The Body will riſe again immortal. in the conſideration of thoſe things which conſtitute or make up the ſubſtance of the Body, altho that very ſame Body shall be rais'd from the dead, which before dy'd; yet the Condition thereof ſhall be far different: For to omit other things; all the Bodies at the Reſurrection ſhall differ from themſelves very much in this thing: that whereas before they were ſubject to Death, after their Reſurrection to Life, they ſhall all be Immortal without any difference of Good and Bad.

And this admirable Reſtitution of Nature Chriſts famous Victory has merited,XIII. Whence our Bodys made immortal. Eſa. 25.8. O • c. 13.14. 1 Cor. 15.26. Apoc. 21.4. Apoc. 9.4. which he got over Death, as the Holy Scripture teſtifies; for it is written: He ſhall throw down Death headlong for ever: And elſewhere: O Death, I will be thy death. Which the Apoſtle explaining, ſays, In the laſt place, The enemy Death ſhall be deſtroy'd: And we read in S. John: Death ſhall be no more. For it was very fit, that by Chriſt's merit whereby the power of Death was overthrown, the Sin of Adam at the long run ſhould be overpower'd: And it was agreeable to the ſame Divine Juſtice, That the Good ſhould for ever enjoy a bleſs'd Life: And the Bad ſuffering eternal Torments, ſhould ſeek for Death, but ſhould not find it: Should wiſh to dye, but Death ſhould fly from them. This Immortality then is common to the Good and to the Bad.

Furthermore,XIV. Four Gifts of the Glory of our Bodys. the reviv'd Bodies of the Saints will have ſome ſignal and excellent Oraments, whereby they ſhall be render'd much more Noble than ever they were before, and ſpecially theſe Four which are call'd Dowers or Gifts, and have been obſerv'd by the Fathers from the very Doctrin of the Apoſtles. Of theſe ſee S. Austin, Serm 99. de Temp. Ambr. in Com. in 1. ad Cor. c. 15.

The Firſt of theſe is Impaſſibility, Impaſſibility. to wit, a Dower or Gift, which makes them that they cannot ſuffer any trouble nor be affected with any grief or inconvenience: For the force of Cold, the heat of Fire, or the violence of Water cannot hurt them. It is ſown, ſays the Apoſtle, in Corruption, but it ſhall riſe in Incorruption. But the Schoolmen call this Impaſſbility rather than Incorruption, for this reaſon, to ſhew that it belongs properly to the Glorious Body: For Impaſſibility is not common to them with the Damn'd whoſe Bodies, tho they be incorruptible, yet they can burn, and freez, and be afflicted with divers Torments.

After this follows Brightneſs: Brightneſs. Matt. 13.33. Matt. 17.2. Phil. 3.21. 1 Co. 13.4. wherewith the Bodies of the Saints ſhall ſhine as the Sun, for ſo teſtifies our Savior in S. Matthew: The Juſt, ſays he, ſhall ſhine as the Sun in the Kingdom of their Father. And leſt any one may doubt thereof, he has declar'd the ſame by the example of his own Transfiguration. This the Apoſtle ſometimes calls Glory, Exod. 34.9. and ſometimes Brightneſs: Exod. 34.9. He will reform, ſays he, the Body of our Humility, that it be made like to the Body of his Brightneſs. It is ſown in Diſhonor, it riſes in Glory. Of this Glory the people of Iſrael in the Wilderneſs ſaw a kind of reſemblance, when Moſes's Face,2 Cor. 3.7. by talking with God, and being in his preſence did ſo ſhine, that the Children of Iſrael could not ſtedfaſtly look upon it. Now this Brightneſs is a kind of ſhining Glory redounding to the Body, from the moſt tranſcendent Happineſs of the Soul, ſo that it is a kind of Communication of that Bliſs which the Soul enjoys, after which manner alſo the Soul herſelf is made happy, becauſe on her, part of the divine Happineſs is deriv'd. But with This Gift, we are not to believe, That all are alike adorn'd as they are with the former. For all the Bodies of the Saints ſhall be indeed equally impaſſible, but the ſame Splendor they ſhall not have: For as the Apoſtle Teſtifies:1 Cor. 15.41 There is one Brightneſs of the Sun, and another Brightneſs of the Moon, and another Brightneſs of the Stars; for Star differs from Star in Brightneſs, ſo alſo is the Reſurrection of the Dead.

With this Gift is joyn'd that which they call Agility or Swiftneſs,Agility. whereby the Body ſhall be freed from that weight wherewith it is now preſs'd: And may with the greateſt eaſe be ſo mov'd into what part ſoever the Soul would have it, that there can nothing be ſwifter than that motion,Aug. de Civit Dei l. 13. c. 18. & 20. l. 22. c. 11. Hier. in Enc. c. 40. Subtilty. even as S. Auſtin in his book De Civitate Dei, and Hierom in Eſaiam, have taught. Wherefore the Apoſtle ſays; It is ſown in Weakneſs, it is rais'd in Power.

And to theſe is added that which is call'd Subtilty: by vertue whereof the Body is wholly made ſubject to the government of the Soul, ſerves her, and is ready at her commands. And this is ſhew'd by the Words of the Apoſtle,1 Cor. 15.44 It is ſown an Animal Body, it is rais'd a Spiritual Body. Theſe are in a manner the chief heads, which are to be taught in the explaining of this Article.

But that the Faithful may know what Fruit they may gather from the knowledg of ſo many,XV. How many and what Fruits may be had from this Article. The Firſt. and ſo great Myſteries.

Firſt, we muſt declare, That we muſt give the greateſt Thanks to God, who has hid theſe things from the Wife, and reveal'd them to little ones. For how many Men have there been exceedingly commendable for Prudence, or furniſh'd with ſingular Learning, who yet as to this moſt certain Truth have been ſtark blind? That therefore he has made known theſe things to us, who could not aſpire to that underſtanding, there is reaſon enough that with perpetual praiſes we celebrate his good-will and Mercy.

And then this great Fruit will follow from the Meditation of this Article,The Second. to wit, That in the Death of them who are joyn'd to us, either by kindred or friendſhip, we can eaſily comfort both our ſelves and others, which kind of comfort it's manifeſt the Apoſtle us'd when he wrote to the Theſſalonians concerning thoſe that ſlept.

And alſo in all other afflictions and calamities,1 Theſſ. 4 13. The Third. the thought of the Reſurrection to come, brings us the greateſt eaſe of our grief,Job 19.24. as we have learn'd by Jobs example, who by this only Hope bore up his afflicted and troubled mind, that there would be a Time when at the Reſurrection he ſhould behold the Lord his God.

Beſides this will very much prevail with the Faithful,The Fourth to take great care to lead an upright and a juſt life, and wholly clean from all pollution of ſin: For if they but conſider thoſe exceeding great riches, which at the Reſurrection ſhall be given, and now are offer'd them, they will eaſily be drawn to the ſtudy of vertue and piety.

And on the contrary,The Fifth. Joh. 5 29. There is nothing will have a greater force, to bridle the Luſts of the mind, and reſtrain Men from wickedneſs, than to be often put in mind with what miſchiefs and torments the wicked ſhall be puniſh'd, who at that laſt day ſhall come to the Reſurrection of Judgment.

ARTICLE XII.

THe Life everlaſting.] The Holy Apoſtles our Leaders would conclude and ſhut up the Creed,I. Why this is the laſt Article of the Creed. wherein the ſum of our Faith is contained, with the Article of Life Everlasting; both becauſe after the Reſurrection of the Fleſh, the Faithful are to expect nothing elſe but the reward of Everlaſting Life; and alſo that that perfect Happineſs, and which is full of all good things, ſhould be always before our Eyes, and to teach us to fix our whole mind, and all our thoughts thereupon. Wherefore in teaching the Faithful, the Curats ſhall never intermit to inflame their minds with the propos'd rewards of Eternal Life, and ſhall teach them that all things, yea even the moſt difficult are to be endur'd for the Chriſtian names ſake; are to be eſteem'd as eaſie and pleaſant, and that they ſhould be render'd more ready and chearful to obey God.

But becauſe under theſe words,II. What the Diſcipline of this Article is. which in this place are us'd to declare our Happineſs very many Myſteries lye cloſely hid, they are ſo to be open'd, that according to every mans capacity, they may be clear'd. The Faithful therefore are to be admoniſh'd, That in theſe words Life Everlaſting, is ſignifi'd as well, that Bleſſedneſs which ſatisfies the deſire of the Bleſs'd, as the Perpetuity of Life, which the Devils and Wicked Men ſhall 1 alſo have;Luc. 18.27. Matt 19.29. & 25.46. Aug. de Civ. Dei l. 19. c 11 and ſo that Lawyer conceiv'd, who in the Goſpel asked of our Lord and Savior, What he ſhould do to poſſeſs everlaſting Life; as if he had ſaid, What muſt I do, that I may come to that place where I may enjoy perfect felicity? In this ſenſe the Holy Scripture underſtands theſe words, as may be gather'd from many places. But by This name eſpecially, that moſt excellent Bleſſedneſs is call'd, leſt any one ſhould think that it conſiſts in corporeal and tranſitory things, which cannot be Everlaſting.

For neither could this word Bleſſedneſs ſufficiently expreſs what was deſign'd, eſpecially ſeeing there have not been wanting Men, puffed up with an opinion of a vain kind of Wiſdom, who have plac'd the Chiefeſt Good in thoſe things which are perceiv'd by the Senſes: For theſe things periſh and grow old. But Bleſſedneſs is to be limited by no term of Time, yea rather theſe earthly things are fartheſt from true Happineſs, from which he is gone far away, who is held with the Love and Deſire of the World; for it is written:1 Joh. 2.15. ibid. 17. 1 Pet. 2.11. Love not the World, nor the Things of the World; if any one love the World, the Love of the Father is not in him. And a little after; The World paſſes away, and the Concupiſcence thereof: Theſe things therefore the Curats ſhall take diligent care to impreſs upon the minds of the Faithful, that they may reſolve to deſpiſe mortal things, and know that in This life where we are not Citizens but Strangers, they can have no Happineſs. Tho here alſo we may rightly be ſaid to be Happy in Hope, Tit. 2.13. If denying Ʋngodlineſs and worldly Deſires, we live ſoberly, juſtly, and godly in this World, waiting for that bleſſed Hope, and the coming of the Glory of the great God, and our Saviour Jeſus Chriſt. Theſe things when many who ſeem'd very wiſe, underſtood not, and thought that in This Life Happineſs was to be ſought, they became Fools,Rom. 1.2. and fell into the greateſt Calamities.

But beſides,IV. Bliſs muſt needs be Everlaſting. by Vertue of theſe words [The Life Everlaſting] we perceive, that Happineſs once gotten, can never be loſt, as ſome falſely have ſuppos'd; for Happineſs is made up of all kinds of Good, without any mixture of evil: Which ſeeing it ſatisfies the deſire of Man, it muſt neceſſarily conſiſt in Eternal Life. For neither can a Bleſs'd Man chuſe but greatly deſire forever to enjoy thoſe good things which he has gotten. Wherefore, unleſs that Poſſeſſion be ſure and ſettl'd, it muſt needs be troubl'd with an exceeding torment of Fear. See S. Auſtin de Civit. Dei lib. 12. c. 20. lib. 22. c. 29. & 30. de libero arbit. c. 15. de verb. Domini ſerm. 64. & ſerm. 37 de Sanctis.

But how great the Happineſs of the Bleſs'd who live in their Heavenly Country,V. Everlaſting Bliſs cannot be expreſs'd by Words. is, and that it can be comprehended, (unleſs merely in name,) by themſelves only, theſe very words which we name when we ſay, The Bleſs'd Life, ſufficiently ſhew: For if when to expreſs any thing, we uſe that name which is common to many other things, we eaſily perceive that we want a proper name, whereby plainly to expreſs the thing. When therefore Happineſs is there ſignifi'd in words, which ſuit no better with the Bleſs'd, than with all the reſt that live for ever; this is an argument to us, That there is ſome higher and more excellent thing which paſſes our Reaſon, to ſignifie it perfectly by any proper name. For tho in Holy Scripture there are very many other names given to this Heavenly Happineſs, ſuch as are, The Kingdom of God, of Chriſt, of Heaven, Paradice, the Holy City, the New Jeruſalem, the Houſe of our Father: Yet it is plain that there is none of them all ſufficient to explain the Greatneſs of it.

Wherefore the Curats may not pretermit the occaſion offer'd them in this place,VI. The force of this Article to perſwade to Piety. of inviting the Faithful, by ſo ample rewards as are ſignified in theſe words, Life Everlaſting, to Piety, Juſtice and all Offices of Chriſtian Religion. For it is manifeſt that Life is us'd to be reckon'd. among the greateſt Goods of Nature, and in this Good chiefly, when we ſay, The Life Everlaſting, is Bleſſedneſs ſaid to be. Now if we love nothing more, if there be nothing more dear or more ſweet to us, than this ſlender and miſerable Life, which is ſubject to ſo many and ſo manifold Miſeries, that it may more truly be call'd a Death; with what intention of mind, with what earneſtneſs ought we to ſeek after that Everlaſting Life, which being freed from all evils, has a perfect and abſolute ſupply of all good things? For as the Holy Fathers have taught,Chryſoſt. in 30 c p. ad Theo. l. lapſum. Aug. de Civit. Dei. lib 22. c. 30. A • ſe'm. Ep. 2. & de ſimil. c. 47. & ſeq. Apoc 7.16. Ibid. 21.4. Serm. 64. de verb. Domini & de S • mb. ad Catech. The Happineſs of Eternal Life is to be defin'd, A Freedom from all Evil, and an enjoyment of all Good. Of the Evil theſe Teſtimonies of Holy Scripture are very clear. It is written in the Apocalyps or Revelation, They ſhall hunger and thirſt no more, nor ſhall the Sun or the Heat fall upon them. And again, God ſhall wipe away every Tear from their Eyes; and there ſhall be no more Death, nor Sorrow, nor Crying, nor Grief, becauſe the firſt things are paſt away. But then the Glory of the Bleſs'd will be boundleſs, and the kinds of ſolid joy and pleaſure will be innumerable. The greatneſs of which Glory, ſince our Underſtandings cannot conceive, and ſince they can by no means enter into our Minds; it is needſul that we enter into it, to wit, into the joy of our Lord, that being every way compaſs'd about with it, we may abundantly ſatiate the deſire of our Heart. But tho,lib. 3. ult. as S. Auſtin writes, it ſeems more eaſie to number up the Evils we ſhall want, than the Goods and Pleaſures we ſhall enjoy; yet it muſt be endeavored briefly and clearly to explain thoſe things which may inflame the Faithful with the deſire of getting this moſt excellent Happineſs.

But firſt it is neceſſary to uſe this diſtinction;VII. Bliſs twofold Eſſential & Accidental. which we have learn'd from the graveſt Divines: For ſay they, There are Two ſorts of Good things, whereof the one belongs to the very Being of Bliſs, The other follows upon that Bliſs. Wherefore for the better underſtanding thereof, the Firſt may be call'd Eſſential Goods, and the other Acceſſory. And indeed that ſolid Bliſs, which we may call by the common name Eſſential, is plac'd in the Viſion of God, and enjoyment of his Beauty, who is the Fountain and Principle of all Goodneſs and Perfection. This is Life Eternal Joh. 17.3. ſays Chriſt our Lord, to know thee the only true God, and Jesus Chriſt whom thou haſt ſent. Which Sentence S. John ſeems to interpret when he ſays:1 Joh. 3.2. Behold! now we are the Sons of God: But it does not yet appear what we ſhall be, becauſe we know, when he ſhall appear we ſhall be like him, becauſe we ſhall ſee him as he is. For he ſhews, that Bliſs conſiſts in theſe two things, both that we ſhall behold God near at hand, as he is in his own Nature and Subſtance, and alſo, becauſe we our ſelves ſhall be made as Gods.

For they who enjoy him,VIII. What kind of Perſons the Bleſſed ſhall be, in Glory. tho they retain their own proper ſubſtance, yet do they put on a kind of admirable and almoſt divine Form, ſo that they may ſeem rather Gods than Men. But why this is ſo, appears plainly from hence, That every thing is known either by its own Being, or elſe by a ſimilitude and reſemblance thereof.

But becauſe there is nothing like God, by help of which reſemblance we can come to a perfect knowledg of him, it follows that no one can ſee his Nature and Being, unleſs his very Divine Being be pleas'd to joyn it ſelf with us: And this the Apoſtles words ſhew. We now ſee as through a Glaſs, darkly, but Then, face to face: 1 Cor. 23.12. Aug. lib. 15. de Civ. c. 9. D • on. Areop. de dīvin. nom. c. 1. For that he ſays darkly, S. Auſtin interprets of a Reſemblance fitted to know God by, which alſo S. Dennys plainly ſhews, when he affirms, That the things above cannot be perceiv'd by any reſemblance of things below; for neither can the Being and Subſtance of that which is incorporeal, be known by the reſemblance of any corporeal things; Eſpecially when it is neceſſary that the Reſemblance of things be leſs groſs, and more ſpiritual than thoſe things, whoſe reſemblance they bear, as experience teaches us in the knowledg of all things. Now becauſe it cannot be, that the reſemblance of any created thing can be found equally pure and ſpiritual, with God himſelf, hence it comes, that we cannot perfectly underſtand the Divine Eſſence by any reſemblance. We may add alſo, that all created things are reſtrain'd within certain limits of Perfection: But God is Infinite, nor can the reſemblance of any created thing, reach his Immenſity. Wherefore there is left this one way only of knowing the Divine Subſtance, that he joyn himſelf with us, and by ſome way beyond our Belief, raiſe our Underſtanding higher, and ſo we may be fitted, to contemplate the Beauty of his Nature. But this in the Light of Glory we ſhall have, when being illuſtrated with that ſplendor, we ſhall ſee God, who is the true Light, by his own Light.

For the Bleſſed ſhall behold God always present,X. The Fountain of Bliſs. 2 Pet. 1.4. by which ſuperlative and moſt excellent Gift, being made partakers of the Divine Eſſence, they ſhall enjoy true and ſolid Bliſs: Which we ought ſo to believe, as that with a ſure Hope, we may expect it of the goodneſs of God for our ſelves, as is ſaid in the Creed of the Fathers: For it ſays, I expect the Reſurrection of the Dead, and the Life of the World to come. Theſe things are plainly Divine, nor can we by words expreſs, or ſo much as in thought conceive them.

But ſome ſmall reſemblance of that Bliſs we may perceive by ſenſible things,A Similitude out of Anſelm. l. de Simil. c. 1 • . for as Iron put into the Fire, receives fire into it; and tho the ſubſtance thereof be not chang'd, yet ſomething may be ſeen in it of a different ſubſtance, to wit, the Fire: After the ſame manner they who are admitted into the glory of Heaven, being inflam'd with the Love of God, are ſo wrought upon, that tho they ceaſe not to be that which they are; yet they may deſervedly be ſaid to be much more different from thoſe which are in this life, than Iron which is red hot, from that which has no force of heat in it.

To ſpeak the whole matter therefore in few words,XI. Wherein Eſſential Bliſs conſiſts. That ſuperlative and abſolute Bliſs, which we call Eſſential, conſiſts in the poſſeſſion of God: For what can he want, to make his Happineſs; perfect, who enjoys the moſt perfect and gracious God?

Now to this Bliſs there are ſome Ornaments to be added,XII. The Acceſſories of Bliſs. Aug de Civ. Dei. l. 22. c. 30. Rom. 2.18. which are common to all the Bleſs'd. Which becauſe they are leſs ſtrange to human Reaſon, will be the more likely to influence and ſtir up our minds the more earneſtly. Of this kind are thoſe of which the Apoſtle ſeems to mean in his Epiſtle to the Romans.

Glory, Honur and Peace to every one that does good: The Firſt. For the Bleſſed ſhall indeed throwly enjoy Glory, but not that glory only which we have ſhew'd to be Eſſential Bliſs, or very nearly related to the nature thereof; but that alſo which conſiſts in the clear and plain knowledg which every one ſhall have concerning the great and excellent dignity of another. But then how great muſt that Honor be accounted, which is given them by the Lord himſelf, when they ſhall no longer be call'd Servants, but the Friends, the Brethren and Children of God? Wherefore our Savior will thus ſalute them with the moſt kind and courteous expreſſions:Luc. 12.4. Come ye bleſſed of my Father, poſſeſs the Kingdom prepar'd for you: That we may deſerv'dly cry out;Matt. 25.34. Thy Friends, O God, are too much honour'd. But they ſhall alſo be highly prais'd and commended by Chriſt our Lord,Pſ. 138.17. before his Heavenly Father and the Angels.

Beſides,The Second. if Nature have planted the deſire of Honor in the Hearts of all Men, and eſpecially of the Honor of thoſe Men, who are moſt excellent for Wiſdom, becauſe they look upon them as the moſt commendable Witneſſes of their vertue; how much may we think will this add to the glory of the Bleſſed, when they ſhall every one exceedingly honor and reverence one another?

It would be endleſs to reckon up all the Delights which the Glory of the Bleſs'd ſhall be crouded with:The Third. And indeed neither can we in Thought conceive them. But yet the Faithful ought to be aſſur'd, That whatſoever delights happen to us in this life, or can but be wiſh'd for, whether they belong to the knowledg of the Mind, or to the perfect diſpoſition of the Body, the Bleſs'd Life of the Saints in Heaven, ſhall flow with plenty of all ſuch things;1 Cor. 2.9. altho all this will be in a higher degree than Eye can ſee, Ear hear, or the Heart of Man conceive, as the Apoſtle affirms.

For the Body which before was thick and burly,The Fourth. when in Heaven, Mortality being taken away from it, it ſhall be made tenuious and ſpiritual, ſhall want no more ſuſtenance,

And the Soul with the greateſt contentment ſhall be exceedingly ſatisfi'd with the Eternal Food of Glory,The Fifth. Luc. 12.37. which the preſence of the Maſter of that great Feaſt will miniſter to all,

And now who can deſire coſtly Cloaths or Royal Ornaments for the Body,The Sixth. where there will be no uſe of ſuch things, but all ſhall be cloathed with Immortality and ſplendor, and adorn'd with the Crown of Everlaſting Glory?

And if to the happineſs of Man,The Seventh there be wanting a large and ſtately Houſe, what can be imagin'd either more large or ſtately, than Heaven it ſelf, which ſhines every where with the Brightneſs of God? And therefore the Prophet, when he put before his Eyes the beauty of this dwelling, and grew warm with the deſire of coming to thoſe Seats:Pſ. 83.1. How lovely, ſays he, are thy Tabernacles, O Lord of Hoſts! my Soul longs, yea even faints for the Courts of the Lord: My Heart and my Fleſh have greatly rejoyc'd in the living God. And that this might be the deſire of all the Faithful, That this may be the common voice of all, as the Curats ought earneſtly to wiſh, ſo ought they with diligent ſtudy to endeavor it:Joh. 14.2. For in my Fathers Houſe, ſays our Lord, there are many Manſions, in which ſhall be given greater or leſſer rewards, according to every ones deſert;2 Cor. 9.6. For he that ſows ſparingly, ſhall reap ſparingly, and he that ſows in Bleſſings ſhall reap of his Bleſſings.

Wherefore they ſhall not only excite the Faithful to that Bliſs,XIII. The ſure way of getting Bliſs. but alſo they ſhall frequently admoniſh them that this is the way to obtain it; that being furniſh'd with Faith and Charity, and perſevering in Prayer, and in the due uſe of the Sacraments, they exerciſe themſelves in all offices of kindneſs towards their Neighbour; and ſo by Gods mercy who has prepared that bleſſed glory for them that ſeek him, it ſhall come to paſs, that at length that ſhall be fulfill'd which was ſpoken by the Prophet:Iſa. 32.28. My people ſhall ſit in the beauty of peace, and in the Tabernacles of Safety, and in wealthy Reſt.