Meditations and Disquisitions Upon the Creed, Text (1 of 2)

Meditations and Disquisitions Upon the Creed · Text (1 of 2)

p. 1MEDITATIONS AND DISQVISITIONS VponUpon the CREEDE.

IT ſeemes, that in laying the Foundation of CHRISTS Church, where many Proſelytes were to be admitted; this forme of Beliefe was firſt penned: to the end, that they which would be admitted into the Church, ſhould p. 2firſt profeſſe the Beliefe of theſe Articles; and theſe being beleeved, were thought to bee ſufficient, to ſhew the profeſſed Faith of an Orthodoxe Chriſtian. But whether the Apoſtles themſelves were the Penners of it, as ſome have thought: or whether ſome other, out of the Apoſtles Doctrine, as the moſt conceive; is not much materiall to be examined: It is ſufficient for us, to know, that it is received by a Generall conſent of the whole Church.

And although the Article of Chriſts Deſcending into Hell; hath for ſome time, in ſome Churches, not been received; yet this is no more then hath befallen ſome parts of the holy Scripture it ſelfe. For, the Epistle to the Hebrewes, and the Epiſtle of Saint Iude, and ſome other, now generally received; have for p. 3ſome time, in ſome Churches, not beene admitted. But howſoever, former times, have had ſome ſcruple about this Article; yet wee muſt admit it now without ſcruple; unleſſe we will make ſcruple alſo, to admit the Article of beleeving the Holy Catholike Church; ſeeing the Holy Catholike Church, hath long ſince admitted it into our Creede, as an Article neceſſary to be beleeved of every Chriſtian man.

And it ſeems to containe a Breviate of thoſe things, which of a Chriſtian man are Credenda, to be Beleeved: as the Ten Commandements, a Breviate of things that are Agenda, to be done; and the Lords Prayer, a Breviat of things, that are Oranda to be Prayed for: which Three, as they differ not much in the number of their Articles: ſo they ſeeme to have a great coherence, one with another: p. 4For, what wee Beleeve, that wee have reaſon to doe; and what we are to doe; that we have juſt cauſe to Pray for, to be enabled to doe; That whilſt our Beleeving is manifeſted by our doing; and our doing proſpered by our Praying: The man of God may bee made perfect in every good worke. If wee ſhould doe as much as wee are commanded to doe; and not beleeve as much, as we are taught to beleeve; that doing would doe us little good: and if wee ſhould beleeve as much as wee are taught to beleeve, and not doe as much as wee are commanded to doe; that beleeving would doe us leſſe good: Then onelyonly will the benefit of both of them accrew unto us, when Beleefe is joyned with Action; and Faith with good Workes: without which conjunction, there may be Leaves, p. 5but there will bee no Fruit. For if we ſhould do the Commandements, and not beleeve this Creed, our Profeſſion would want the Baſis; and if beleeve this Creede, and not doe the Commandements, it would want the Coronis. And ſo theſe Articles are the fundamentals, of that which is to be beleeved of a Chriſtian; but the fundamentals of that which is to be done of a Chriſtian, are the Commandements in the Law, and in the Goſpell. Both which Fundamentals muſt be joyned together, to make up the building of our ſalvation.

And this ſumme or Breviate of beliefe, which wee call our Creede; conſiſts of two parts, Perſonae & Res: Firſt, the Perſons in whom wee muſt beleeve; and then the things which we muſt beleeve. The perſons in whom to beleeve are p. 6three; God the Father, God the Son, and God the Holy Ghoſt: Three Perſons and one God; Bleſſed for ever. The things which we are to beleeve are five: of which the two firſt, which are, The holy Catholique Church, and the Communion of Saints, as they heere ſtand next to the Holy Ghoſt: ſo moſt properly they relate to the Holy Ghoſt: He being the fountaine of Sanctification, of which theſe two are ſtreames. The next two, which are the Forgiveneſſe of ſinnes, and the Reſurrection of the Body, ſeeme properly to referre to God the Sonne: in whoſe merits, as Man, all ſinnes are forgiven: and by the power of whoſe Riſing, as God and man, ſhall be our Reſurrection. And then the laſt, which is the Life Everlaſting, moſt properly relates to God the Father: He being the Author of Life; In whom p. 7we al live, & move, and have our being, & ſhal have our eternal being. And this is the Coherence, Perſonarum & Rerū, of the Perſons in whom to beleeve, and of the Things, which we are to beleeve. If wee ſhould know in whom to beleeve, and not know what to beleeve; we ſhould want our leſſon: and if we ſhould know what to beleeve, and not know in whom to beleeve, we ſhould want our Teacher: and therefore to make both perfect, both are heere expreſt; and expreſt ſo punctually, that nothing can be added, either to make it plainer, or to make it fuller.

And heere it may not be amiſſe, for the credit of our Creede; (before we goe further) to ſhew that all the Articles of it, are contained in the holy Scripture; and to bring ſome place of Scripture, for a Teſtimoniall p. 8of each of them: that it may appeare, wee ground not our Beliefe upon Quagmires of uncertainetie, but that wee have firme ground to ſtand upon, and it will be a worke not long in doing. The firſt Article, is the ſubject of the whole Bible, all tending to make us beleeve in God. The next Article is the ſubject of the whole Goſpell, all tending to make us beleeve in Chriſt. The next two Articles, of Chriſts Conception and his Birth; are declared by the Angell to Joſeph: Feare not Joſeph, to take Mary thy wife; for that which is conceived in her, is of the Holy Ghoſt: and ſhe ſhall bring forth a Sonne, and thou ſhalt call his Name jeſus. Then the next Article of Chriſts ſuffering under Pontius Pilate; is ſufficiently teſtified in Pontius Pilate, who gave ſentence to have Barrabas p. 9releaſed, and Chriſt to be ſcourged: and then his being Crucified, Dead, and Buryed; are for more ſurety recorded with their circumſtances: That he was Crucified betweene two Theeves; and when his Legges ſhould have beene broken, he was found to bee Dead before: and then was Buried, and laid in a Sepulchre, where never man had been laid before, by Joſeph of Arimathea, as all the Evangeliſts teſtifie. But now the Article of Chriſts Deſcending into Hell, makes us at a ſtand; For none of all the Evangeliſts bring Chriſt any further then his Grave; there they leave him, and ſay not a word more of him, till his Riſing from the Dead; that for any thing appeares yet, this Article is like to be loſt, for want of a Teſtimoniall. It may ſeeme indeed ſtrange, that this Article p. 10ſhould be in the Creed, and not b… found in the Goſpel; ſeeing th… Goſpell ſeemes to bee the ground from which the Creed is taken. B… is it not, that the ground of ou… Creed is not onelyonly the Goſpell: bu… all the whole Scripture? For th… Goſpell ſeemes to deliver no mor… of Chriſt, then what was viſible, and done in his body: and leaſt wee ſhould bee doubtfull, what became of his Soule, when his body was dead; therefore this Article, [Hee deſcended into Hell] is added: For wee may obſerve that in theſe Articles concerning Chriſt; this word [Hee] perſonates three Eſtates, as when it is ſaid, Hee was Crucified, Dead, and Buried; here the Word, Hee, Intends but onelyonly his Body; as when it is ſaid, Hee Deſcended into Hell, heere Hee, intends but only his Soule; and when it is ſaid, p. 11He roſe againe from the Dead; heere the word Hee, intends both his Body and Soule together; and ſo continues in all the Articles following: He aſcended into Heaven, He ſitteth at the right hand of his Father, He ſhall come to Iudge the Quick and the Dead; ſtill the Word Hee, intends both his Body and Soule together. From whence wee may gather, how it is like to be with us alſo; that though our ſoules and bodies be parted for a time, yet when in the Reſurrection they once meet againe, they ſhall never afterward be parted any more.

But though this Article ſeeme to have no ground in the Evangeliſts; yet in the Apoſtles and Prophets it hath: at leſt the Prophet David long before had ſaid in the perſon of Chriſt: Thou wilt not leave my ſoule in Hell; by which it appeares p. 12that his ſoule was in Hell: and the… what time ſo fit for the being there… as while his Body was lying in the Grave? and Saint Paul alſo ſeeme to ſay as much, where hee ſaith… He Deſcended into the loweſt parts of the Earth: which muſt needes bee certainely a lower place then the Grave. And ſo between the Prophet David, and the Apoſtle Saint Paul, we ſhall be able to make this Article, a good Teſtimoniall, having from the one, the Place; from the other, the Motion; David, naming Hell; and Saint Paul, deſcending.

After the ſtop of this Article, wee come againe into the Roade: For the Article of Chriſts Riſing from the Dead; hath not onelyonly the Voyces of all the Evangeliſts; but it hath a clowde of Witneſſes beſides. Saint Paul affirming, that more p. 13then five hundred brethren at once, ſaw him being Riſen from the dead. Then he next Articles, (whether two or one) of his Aſcending into heaven, and ſitting at the Right hand of God, are in ſuch manner teſtified by Saint Marke, that the words of the Creed are but the very Tranſcript of his Text. Then the Article of Chriſts comming to Iudge the Quick and the Dead, is Proclaimed as from Chriſt himſelfe; that it is Hee, which was ordained of God, to be Judge both of quicke and dead. And then the Article of Beleeving in the Holy Ghoſt, is made good by Chriſts laſt charge to his Apoſtles: Goe teach all Nations, Baptizing them in the name of the Father, of the Son, and of the Holy Ghoſt; and in whoſe Name wee are Baptized, in Him certainly we have juſt cauſe to beleeve. But then the Article of beleeving p. 14the Holy Catholique Church makes us at a ſtand againe; Fo… what place of Holy Scripture ca… bee brought for a Teſtimony, o… Beleeving the Catholick Church: whe… not ſo much as the word Catholick… is to be found in any place of Holy Scripture. For though ſome Epiſtles of ſome Apoſtles, be Inſcribed Catholicke, yet Inſcription of Epiſtles is no part of the Scripture, no more then part of the Epiſtles, But is it not? that though the word Catholicke be not directly expreſt, yet it may be directly inferr'd; ſeeing many places of Scripture binde us to Beleeve the Church, but no particular Church: and therefore the Catholicke, or Univerſall Church. Then the Article of the Communion of Saints, Is it not fully expreſt by Saint Paul, where hee ſaith, There is one Body, and one Spirit, p. 15one Lord, one Faith, one Baptiſme, one God and Father of all; who is above all, and through all, and in us all. Then for the Article of Remiſsion of ſinnes, We have as many Teſtimonies of Scripture, as there are words: but it may bee Teſtimoniall enough which Saint Iohn giveth; where he ſaith, The bloud of Jeſus Chriſt clenſeth us from all our ſinnes. Then the Article of the Reſurrection of the Body, though it might paſſe under the Article of Chriſts Reſurrection, without any other Teſtimony; (For if Chriſt be riſen from the Dead, we alſo ſhall riſe from the Dead.) Yet it hath a Teſtimony by it ſelf, where it is ſaid, God that raiſed up Chriſt from the Dead, ſhall alſo quicken our mortall Bodies, by his Spirit that dwelleth in us. And laſtly, the Article of Everlaſting Life, is Teſtified by Saint John, as it were in Red Letters, p. 16where hee ſaith, God ſo love… the World, that hee gave his onelyonly b… gotten Sonne; that whoſoever beleeve… in him, ſhould not periſh but have li… Everlaſting.

And now having ſhewed, that a… the Articles are contained in th… Scripture: It remaines to ſhew… what it is they containe.

I] Where, firſt it may be demanded, that as in ſaying the Lord… Prayer, we ſay, Our Father, taking others along with us, and not going our ſelves alone: So in ſaying the Creede, why we doe not as well ſay, Wee Beleeve, that ſo wee may not goe alone, but take others along with us? Is it not that Beliefe is Perſonall; but Prayer belongs to the Communion of Saints: Prayer proceeds from Charity, and therefore is Communicative; but p. 17Beliefe proceeds from Faith, and …erefore is reſerved. Another may …ray for mee, but another cannot …eleeve for me, I muſt beleeve for …y ſelfe, another cannot: (I ſpeak …ot of Infants, but of Adulti.) It …s not here, that Per alium is as good …s Per ſe, and therefore no ſuch Tye, …or ſaying Wee Beleeve, in making …his Profeſſion; as for ſaying Our Father, in making that Prayer.

I Beleeve:] But when I ſay, I Beleeve: Doe I well conſider, what it is I ſay? a word indeed ſoone ſpoken, but not a worke ſo eaſily done; for, we muſt not thinke, to put it off with God, as he did with men, who ſaid, Iuravilingua, mentem injuratam gero: I ſwore with my tongue, but I kept my heart unſworne. For God is a ſearcher of the heart, and lookes after that; and as ſoone as wee ſay to him, I p. 18Beleeve, he ſeemes preſently to ſay to us; Then give me your heart, for unleſſe you give me your heart, I will never beleeve, you ſpeake as you meane. And thus my ſoule, thou ſeeſt, how deepely thou haſt engaged thy ſelfe, by ſaying, I beleeve, and yet thy engagement not ſo great, but thy undertaking is greater. For to Beleeve is no ſuch eaſie matter, as the World accounts it: It is indeed, more then of our ſelves we are able to doe; For it is a worke of Faith, and Faith is the gift of God; and ſo we undertake to doe that to God, which without Gods aſſiſtance we cannot doe; as though wee had Gods aſſiſtance at command; No my ſoule, but wee muſt bee faine to helpe our ſelves with ſaying, I beleeve, O God; helpe my unbeliefe.

But why am I ſo forward to Beleeve, p. 19and doe not rather make a ſtand, and doubt? Seeing doubting is commonly ſafe; where credulity runs headlong into danger? Is it not that Beleeving is acceptable, and hath reward; For Abraham beleeved, and it was counted to him for Righteouſneſſe; where Not-Beleeving is diſtruſtfull, and hath not ſo much as Hope: and againe, Beleeving may make me of the number of the Faithfull; where Not-Beleeving may make me an Infidell: and though Beleeving may have leſſe worldly providence; yet certainely, It may have more ſpirituall wiſdome, then Not-Beleeving: and theſe are Reaſons that make me ſo forward to Beleeve.

But what reaſon can I have to make me beleeve; when I muſt not beleeve reaſon? No doubt in matters of the world; the Rule is good, p. 20to beleeve no more then wee ſee good reaſon for; and thereupon is the counſell given, foreign: Becarefull to bee miſtruſtfull: but in matters Divine, and belonging to God, hee that beleeves no more then Reaſon warrants, may juſtly be ſaid, not to Beleeve at all; ſeeing Beliefe is a worke of Faith; and Faith properly beginnes not her worke, but when the Reaſon hath given over working.

There ſeeme to bee many inducements of Beliefe, but ſpecially two: Firſt, the Teſtimony of the Senſe; For who will not beleeve that, which hee ſees with his eyes; but this beliefe will not ſerve the turne. For Faith is an evidence of things not ſeene; and therefore wee muſt beleeve, though wee doe not ſee. Then the Teſtimony of Reaſon; for, who will not beleeve that, for p. 21which hee ſees apparent reaſon? but neither will this Beliefe ſerve the turne, for Faith is above Reaſon; and Niſi Credideritis, non Intelligetis: Unleſſe yee Beleeve, yee ſhall not underſtand, and ſo Beliefe muſt not alwaies ſtay for underſtanding; but we muſt be faine to have recourſe to this ſtil; I beleeve, O God, helpe my unbeliefe.

Beliefe, indeed, is two fold; Humane and Divine: Humane Beliefe is alwaies grounded upon Senſe or Reaſon: but Divine Beliefe hath other grounds to ſtand upon; either the ground of Abraham, Qui in ſpe contra ſpem credidit: Who contrary to hope Beleeved in hope: or the ground of thoſe whom Chriſt calls Bleſſed; Bleſſed are they that have not ſeene, and yet have beleeved: For, we muſt not alwaies looke for the favour of Saint Thomas, to bee p. 22allowed to put our hands into Chriſts ſides before wee beleeve; but we muſt ſometimes come with Faith, without the concurrence of eternall Evidence, and then indeed is Beliefe moſt kindly, when it ſtands not upon the Prop of Senſe and Reaſon: which may be preparatives to Beliefe, but it is Faith that gives the confirmation.

And as there are certaine inducements of Beliefe; ſo there are certaine properties in Beliefe. It muſt be ſteadfaſt without wavering, aſſured without doubting, confident without preſuming; but above all, it muſt bee rightly applyed; for without right application, Beliefe is no better then Infidelity: and then onelyonly is Beliefe rightly applyed, when it is applyed to God: and this brings me to ſay, [I beleeve in God:] For now I am ſure, I take p. 23my ayme right, and apply my Beliefe to the right Object. If I ſhould apply it to any but God, it muſt be to ſome Creature; and ſeeing every Creature is ſubject to a Higher Power, what hope could I have to Beleeve in ſuch a one, who muſt himſelfe Beleeve in another? But when I apply my Beliefe to God, not onelyonly I may juſtly hope, but I may ſecurely be aſſured, ſeeing God is a Power Supreme, and hath no Equall to conteſt with him, much leſſe any Superiour to controule him. If I ſhould Beleeve in man, I might feare that which David ſaith, that All men are lyers: but when I beleeve in God, I am out of that feare, ſeeing God is the Truth it ſelfe, and cannot lye. If I ſhould Beleeve in Angels, I know the Angels did once fall, and what they did once, they might doe againe, if they were p. 24not upheld by a ſtronger Power; and can it bee ſafe Beleeving in them, who ſtand by the power of another, and not by their owne? But when I beleeve in God, my Beliefe is built upon a ſure Foundation; ſeeing Heaven is Gods Throne, and the Earth his Foot-ſtoole: that he is neither capable of Riſing, nor ſubject to falling. David would not put his truſt in man, pronouncing him accurſed that ſhould doe it; and why ſhould I? Moſes would not truſt an Angell to be his guide, though God himſelfe offered him one; and why ſhould I? No, my ſoule, but Adhaerere Deo bonum est, It is good ſticking to God; and no aſſurance indeed of any good, but onelyonly in ſticking to him, and depending wholly upon him.

And as there are certaine properties of Beliefe, to make it bee p. 25right; ſo there are certaine degrees of Beliefe, to make it perfect. The firſt Degree, is to Beleeve, There is a God; and this Degree is ſo ſenſible and plaine, that he muſt be a Naturall foole that beleeves it not: as David calls him; The Foole hath ſaid in his heart, There is no God. Another Degree, is to Beleeve him in all he ſaith, or promiſeth; which is in effect, but to account him an Oracle. Another Degree, is to beleeve him to be a Rewarder of them that ſerve him; an effect of his Juſtice: and all theſe Degrees of Beliefe may be in a man, and yet no true beleeving in God: For, theſe doe but amount to Credere Deum, or Credere Deo; which a man may doe as a ſtander by, and as onelyonly a looker on; though he make himſelfe no party in the matter. The true Beleeving in God indeed, is Credere p. 26in Deum, to intereſt our ſelves in him, to depend wholly upon him, to put all our truſt and confidence in him; to account him not onelyonly our Oracle to Direct us, but our Sanctuary to Protect us; to make him not onelyonly our Hope, but our Aſſurance, and both in life and death, to ſay that to him, which Chriſt ſaid at his death: In manus tuas Domine, commendo ſpiritum meum, Into thy hands, O Lord, I commend my ſpirit.

I therefore beleeve in God indeed, but not in Gods; and therefore not in Gods, becauſe there are no Gods to beleeve in: For if there were more Gods then One, there ſhould be none at all, ſeeing it is againſt the nature of God to bee more then One. Neither indeed, will Time or Place allow any more. For of Place, it is true p. 27which God ſaith of himſelfe; Caelum & Terram ego impleo, Heaven and Earth I fill: and if One God fill all places, what roome can there be for any other? And of Time, it is true alſo, that God is Primum Ens, the Firſt Being; but there can be but One Firſt, and therefore but One God. And as One multiplyed by One, can never make any more then One: ſo God being Unity it ſelfe, can never be multiplied into a number; but it is moſt true which the Jewes ſay of him: Hu a'chad ue aein ſhenì; He is One, and there is not a Second: and yet perhaps not true in their meaning: For they may meane it of the Perſons in the Deity; of which here is both a Second, and a Third, and yet all Three, but One God. And if there were more Gods then One, there could bee no Beliefe; at leaſt, but diſtracted p. 28Beliefe; and diſtraction is deſtruction to beliefe: For if it be not Fixt and Intentive upon One and the ſame power ſtill, it may bee Opinion, but it cannot be Beliefe.

But what is God, or who is the Lord, that I ſhould beleeve in him? For to Beleeve in God, and not know what God is, were to Beleeve in I know not what, and were like to make but a blind Beliefe. Is it then, that there is ſomething which is ſeene by being inviſible, which is known by being Incomprehenſible: and that, my Soule is God? Or is it, there is ſomething, whoſe Center is every where, and Circumference no where, whoſe Power is Infinite, and in whoſe hands are all the corners of the Earth, and that my Soule is God? Or is it, there is ſomething, which cannot be ſaid, It was; and yet hath alwaies been; p. 29Nor cannot be ſaid, It wil be, & yet ſhal be for ever, and that my Soule is God? Or is it, ther is ſomthing, whoſe Being cannot be conceived, and yet whoſe Being onelyonly is conceivable, which exceeds the Sun in brightnes, yet is no quality; the World in greatnes, yet is no quantity, and that, My Soule is God? But indeed God is He, who brought the Ten great Plagues upon Pharaoh, for preſuming to aske this Queſtion. For who can be excuſed, that takes not notice of his Being, who is the Author of al Being? Who can be excuſed, that knows not, who Hee is, that onelyonly is? And therefore when Moſes asked God his Name, he anſwered, I am that I am: meaning, that his Being was his Name: For as a name is proper to the thing named, ſo Being is proper only to God: all other things rather ſeeme to be, then are: Or if they bee indeed, yet it p. 30is but a Being which they have from him; ſeeing in Him, we all live, and move, and have our being. And this I am of Moſes, is my I am too: For it is true, which God ſaith of himſelfe, Ego Deus, & non mutor; I am God, and there is none to change for me; and therefore in Beleeving in this I am; I am, (I am ſure) in a a right Beliefe, which makes me to beginne my Creede with this, I beleeve in God.

But thought the Beliefe, no doubt, be true; Yet it is but a truth which Jewes and Turkes beleeve as well as we; For, they alſo Beleeve in God, and in one God; and ſhall a Chriſtians Belief go no further then theirs? Yes, my Soule; For, I beleeve in God the Father, the firſt Perſon in the Trinity, and this, no Jew nor Turke beleeves. For they have alwaies ſtuck at One, and could never p. 31bee gotten to come to Three; when yet without knowing this Three, that One can never be truely knowne. Although to ſay the truth, this Myſtery of Three in One, is a Truth not ſo much to be known, as to be Beleeved; For if it could be perfectly knowne, It would not perhaps bee ſo fit for a Creede, which conſiſts in Believing, as for ſome Art, that conſiſts in knowing. But though I cannot perfectly know this Myſtery, yet I Beleeve it; becauſe I ſubmit my underſtanding to Faith; which though I cannot make to goe along with Beliefe, as a Companion; yet I make it to wait upon Beliefe as a Servant: and this, neither Jew, nor Turke will be gotten to doe: They like not to make their Underſtanding a Servant; though they can be content to be ſervile themſelves, p. 32yet they will have their underſtanding to be Free; and therefore what they comprehend not, they beleeve not; Fooliſh men, that would bring downe Heaven to Earth, and bound the profound Myſteries of God, within the ſhallow lymits of their owne braines.

But what is meant by a Perſon in the Trinitie, which is neceſſary to be known; that when wee ſay, there bee Three perſons; It may not bee thought, we meane Three Gods. Indeed humane Infirmity is apt to fall into ſuch errour. Wee muſt therefore know, that a Perſon in the Trinity, is a Name of Diſtinction, but not of Diverſitie: It makes Alium & Alium, but not Aliud & Aliud; and it is an Appellation proper onelyonly to the nature of the Deity; and not to be found in any Creature whatſoever. The Perſon p. 33of the Father is diſtinct from the Perſon of the Sonne; and the Perſon of the Sonne from the Perſon of the Holy Ghoſt, but Diſtinct in Relation, not in Subſtance; and all Three Perſons are but One God. And to make it plainer, we may ſay, that God conſidered as Begetting, is the Perſon of the Father; conſidered as Begotten, is the Perſon of the Sonne; and conſidered as proceeding from the Father and the Sonne, is the Perſon of the Holy Ghoſt; In theſe onelyonly diſtinguiſhed; in all other points of Deity, One. The Father is not more God then the Sonne; nor the Son then the Holy Ghoſt: They are Three in Subſiſtence, but one in Subſtance; the Subſiſtence makes the Trinitie; the Subſtance, the Deitie; an Ineffable Myſtery; which we may Beleeve, but cannot Comprehend. p. 34O my Soule, how much …re wee bound to God, for revealing this Myſtery of the Bleſſed Trinity to us; and more, for making us capable to Beleeve it; For, as without revealing, wee ſhould never have knowne it: So without Grace, wee could never have Beleeved it; But now by the Eye of Faith; and by the Light of Grace, we come to ſee, as it were a glympſe of that glorious Appearing; when wee ſhall ſee God, not in Idaeas, repreſented by the Fancie; but in the miraculous Verity of his owne Being; which as none can ſee now and live; ſo there ſhall be then, no life, but in ſeeing it; no joy, but in beholding it.

But though the Perſons in the Trinity, be all equall in Deity; yet not all Equall in all reſpects: For how then ſhould it be true; which p. 35Chriſt ſaith of himſelfe, Pater major eſt me; The Father is greater then I: Not greater then Hee, onelyonly as Man; For, this were no great matter; nor greater then He, as God: for this were no poſſible matter: but greater then He, as Sonne; for the Sonne is of the Father, the Father is of None: and in that reſpect is greater then the Sonne; Not as God, but as Father; and therefore in the ſenſe, in which Chriſt ſaith, The Father is greater then I; in that ſenſe doe I place the Father firſt in my Creede, and ſay firſt, I Beleeve in God the Father.

And though I cannot apprehend, how God being but One, ſhould be Three; yet I beleeve it, and beleeving it, I Adore it; and though I cannot apprehend, how [Almighty] One ſhould be Almighty, where Three be Equall; yet I beleeve p. 36it, and beleeving it, I admire it. Indeed if God were not Almighty, he could not be God; ſeeing his power ſhould bee limited; and a limited Power, implies a greater Power that limits it, which ſhould be God, rather then Hee; and therefore not Almighty, no God. And againe, if hee were not Almighty, our Beliefe in him might be fruſtrate: For his want of Might, might be in that, for which wee depend upon him; and if no depending upon him, then no beleeving in him neither; but now being God, and being Almighty: we Beleeve in him, not onelyonly juſtly as God; but ſecurely, as Almighty: ſeeing whatſoever our want be; yet he being Almighty, can ſupply it; how great ſoever our Danger be, yet he being Almighty can Defend us: how ſtrong ſoever our p. 37Enemies be, yet he being Almightie can Protect us: and as wee are aſſured, that he can; ſo wee doubt not, but he will: ſeeing there is in him, no leſſe readineſſe to doe it, as being a Father; then Power to bee able to doe it, as being Almighty.

Here the Atheiſt inferres, that God cannot truely be ſaid to bee Almighty, ſeeing there are many things which he cannot doe: as he cannot Dye; he cannot lye, he cannot deny himſelfe; and if hee cannot doe theſe things, then he cannot doe all things; and If hee cannot doe all things, then can hee not truely be ſaid to be Almighty. But who ſees not the groſeneſſe of this ſubtilty, ſeeing theve are not Actions of Power, but Infirmities; and not to be able to doe things, which it is not Ability to doe, but Infirmity; what prejudice can this be p. 38to Almightineſſe? And yet, it cannot ſo properly be ſaid of God neither, that hee is not able to doe theſe things, as that hee is able not to doe them; and ſo his not being able, is indeed an Ability, and an effect of Power; and therefore no cauſe for this to deny his Almightineſſe, but to affirme it rather.

But what is more frequent with Heathen Writers, then to call their fained God Jupiter, Pater Omnipotens, The Almighty Father: and what doe we then Beleeve more in this, then the Heathen doe? Wee therefore Adde: [Maker of Heaven and Earth;] and this no Heathen man did ever beleeve: For ſome of them thought the World to be made by chance, and by the caſuall concourſe of Atomes. Some againe, thought it to bee Eternall, and not to have beene made at all: p. 39None of them ever aſcribed the making it to God, and therefore in our Creede we juſtly ſay, God the Father, as againſt the Jew and Turk; we ſay, Almighty, as againſt the Atheiſt; and we ſay, Maker of Heaven and Earth, as againſt the Heathen.

Indeed, nothing doth ſo manifeſtly demonſtrate the Almightineſſe of God, as the making of Heaven and Earth; becauſe hee made them when there was no matter to make them off: as it is ſaid, In the beginning, God made Heaven and Earth: and againe, In the beginning there was no Time; ſo before Heaven and Earth, there was no matter, and to make them when there was no matter to make them off, was to make Something of Nothing, the moſt abſolute Character of Almightineſſe that can bee. If p. 40we ſhould ſay, Maker of Man and Beaſt: this would not ſerve to ſhew Almightineſſe, ſeeing there was matter, whereof they were made, for of Earth they were made both: But to ſay, Maker of Heaven and Earth, is ſo evident an argument of Almightineſſe, that the Heathen themſelves could not chuſe but have acknowledged it: if they had not beene blinded with their falſe Principle, Ex Nihilo Nihil fit, of Nothing is made Nothing: a Principle, true indeed in relation to Nature, but falſe in relation to the Power of God, to whom, Nothing is as much as Matter, and Matter is no more then Nothing, ſeeing Matter and Nothing are all One to him.

Neither yet is the Almightineſſe of God, more evidently ſeene in making the Heaven and the Earth p. 41of Nothing, ſo contrary to the courſe of Nature; then it is ſeene in making them in a Frame, ſo contrary to the courſe of Art: For where in all Artificial Buildings, the Roofe is alwaies contiguous, by mediate Joynts unto the Foundation. In this Frame, the Heaven which is the Roofe, is ſo farre from being contiguous to the Earth, that there is Magnum Inane, an Infinite extenſion of empty Ayre betweene them. And where the Foundation in all Artificiall Structures, is alwaies laid upon firme ground, that it may ſuſtaine and beare it up: In this Frame, the Earth which is the Foundation, is laid upon nothing but thinne Ayre, ſo farre from any firmeneſſe, that it is alwaies in motion; and yet the Earth it ſelfe never moving. And if wee take the Sea, as a part of the Earths Globe, p. 42Is there not as great a wonder in that alſo: ſeeing, where all liquid things doe naturally overflow all that is under them; here the liquid Sea is above the Earth, and yet overflowes it not. And now ſtand and wonder, all yee Heathen, acknowledge and admire the Almightineſſe of God, that is the Maker of Heaven and Earth.

But is God the Father the onelyonly Maker of Heaven and Earth. Is it not ſaid in Saint John: In the Beginning was the Word, and the Word was with God, and the Word was God: all things were made by him, and without him was nothing made that was made. It is true indeed, all Opera ad Extra, all exteriour works are common to all the Perſons in the Deity: but yet in ſome reſpects, they are ſometimes appropriated more to One then to another: heere therefore in ſpeaking of Heaven and p. 43Earth; the Originall of Creatures: the making them is juſtly attributed to God the Father, the originall Creator: for otherwiſe it is ſo true, that they all had a hand in making them; that it is ſaid of the Holy Ghoſt alſo, that Spiritus Dei Incubabat, the Spirit of God moved upon the face of the waters, and what was this but a Fomenting the worke of the Father and the Sonne, by the Bond of Concord: the proper worke of the Holy Ghoſt.

From hence we may learne, that the World hath not been from Everlaſting: For if God be Maker of Heaven and Earth, then Heaven and Earth were made; and if made, then made in time: and if made in time, then there was a time when they were not made. But how could this bee, ſeeing there was no time, till they were made. But yet there was a ſpace p. 44of Duration, and that ſpace had beene from Everlaſting: and being from Everlaſting, how could it ever come to have an ende? and an End it muſt have, before Time could come to have a Beginning. O my Soule, Theſe are no Thoughts for thee, thy wings are too weake to fly ſo high a pitch: Thy Plummets are too ſhort, to ſound ſo great a depth: It may bee ſufficient for thee to know, that although, God made not the World from Everlaſting; yet hee made it then when from Everlaſting hee had Decreed to make it: but how hee brought Time out of Eternity is a myſtery, thou ſhalt never attaine to know, till thou come thy ſelfe to attaine Eternity.

Thus farre wee are brought by Beleeving in God the Father, And in his onelyonly Sonne, Jeſus Chriſt our Lord.but ſeeing Father p. 45is a Relative: and every Relative, imples a Correlative, and the Correlative to Father is Sonne, this brings my Beliefe a degree further; to Beleeve in his onelyonly Sonne, Jeſus Chriſt our Lord: Not his Sonne by Adoption, as we are; nor his Son by Creation and Grace, as Angels are: but his Sonne by Generation, as onelyonly himſelfe is; and ſuch a Sonne, as the Father Proclaimes to be His; and tels the day when he begot him; Hodie genui te, This day have I begotten thee. But what day was this day? Not ſuch a day, as our dayes are, which follow one after another: but a day, in which there is nothing Before nor after; but the Paſt and the Preſent are both at once; the Paſt, in Genui; the Preſent, in Hodie: indeed a day, Not of Time, but of Eternity; which makes him Co-eternall with p. 46his Father, One good degree of Equality: And as the day of his Begetting is not like ours: So neither is the manner of his Begetting like ours; For where our Begetting is a Third from Two; his Begetting is a Second from One, and therefore muſt needs bee of One ſubſtance Both, and this makes him Conſubſtantiall with the Father: another good degree of Equality: which kind of Begetting though it exceede our capacity, yet it exceeds not our Beliefe: and therefore, though our Inquiſitive Thoughts would faine bee making further Querees about it, yet Faith makes us contented to take this for an Anſwer: Generationem ejus quis enarrabit? Who ſhall declare his Generation? If then the day of his Begetting, make him Co-eternall with the Father, and the manner of p. 47his Begetting, make him Conſubſtantiall with the Father: have we not as good ground, for our Believing in him, as in the Father? And though it may be thought, no Power is left for the Sonne, the Father being Almighty: yet all Power is given to the Sonne, both in Heaven and Earth: for though the Father bee Almighty, yet Almighty but as God; and therefore Almighty as due to the Sonne, who is God with the Father: and as juſt cauſe wee have to ſay to the Sonne, as to the Father, Wee praiſe thee O God, wee knowledge thee to bee the Lord.

But how can the Sonne that is begotten, be Co-eternall with the Father who Begets? Seeing that which Begets, is alwaies before that which is Begotten? But is not this a fallacie? They being Relatives? p. 48Seeing nothing can Beget, but there muſt bee ſomething Begotten: there cannot bee a Father, till there bee a Sonne: and therefore if the Father bee from Everlaſting, the Sonne alſo is from Everlaſting, and ſo are Co-eternall.

But though the Sonne may bee Co-eternall with the Father; yet how can he be Conſubſtantiall with the Father? Seeing the Subſtance of every thing is proper to it ſelfe, and cannot bee communicated to another. This indeed were true, if the Father and the Sonne, were Aliud & Aliud, and not onelyonly Alius & Alius; but now being Both One God, and onelyonly Two Perſons: Seeing the difference of Perſons makes no difference of Subſtance; they remaine of One Subſtance Both, and ſo are Conſubſtantiall.

p. 49Thus farre reacheth our Beliefe in the Divinity of the Son; but ſeeing we beleeve him to be both perfect God and perfect Man, this leades our Beliefe a degree further: To Beleeve in Jeſus Chriſt our Lord; Termes belonging to his Humanity; Jeſus, a Name given him by an Angel, when hee was yet in his Mothers womb; Becauſe hee ſhould ſave his people from their ſinnes: Chriſt, a Name given him from his Office, As being a Prieſt after the Order of Melchiſedech, annointed with the oyle of gladneſſe above his fellowes: Lord, a Name given him from his Dominion, For of his Kingdome there ſhall be no end. O Bleſſed Son of God, Let mee enjoy the benefit of thy Name Jeſus, that I may bee ſaved from my ſinnes: Let me enjoy the benefit of thy Name Chriſt, that I may bee partaker of the oyle of p. 50gladneſſe, with which thou wert Annointed. Let me enjoy the benefit of thy being my Lord; that being thy Servant, I may have thy Protection, and Thou my Obedience.

But how happens it, that having ſaid in the beginning of my Creede; I Beleeve: I now come to ſay, Our Lord: and ſo where I went ſingle out; am now ſuddenly fallen into company: It is true indeed; I ſayd, I Beleeve, when I ſpake but as regarding my owne perſon; but now that I ſpeake, as regarding the Communion of Saints; I ſay, Our Lord. For, though Saint Thomas ſaid, My God, and my Lord, as though hee would claime CHRIST wholly to himſelfe; yet that ſeemes ſpoken but in paſſion, and to make amends for his former doubting.

p. 51But now that I ſpeak deliberatly; I can ſay no leſſe, then Our Lord; ſeeing as Chriſt is a Saviour not of me onelyonly, but of all mankinde; ſo he is the Lord, not of me onelyonly, but of all that ſerve him: and thus Chriſt is that Lord, in whom is expounded the Riddle of David, The Lord ſaid unto my Lord; For if hee be Davids Lord, how is hee his Sonne? and if he bee his Sonne, how is he his Lord? Indeed Both; his Son as concerning the Fleſh, but his Lord concerning Divine Generation: and if Davids Lord, then alſo of us all; ſeeing of his Kingdome, as there ſhall be no End; ſo neither is there any limitation; but it is as Univerſall, as Eternall.

But though Chriſt bee the Sonne of God, by Generation, concerning his Divinity; yet not by generation concerning his Humanity: but p. 52I Beleeve, Conceived by the Holy Ghoſt.He was conceived by the Holy Ghoſt, Not that the Holy Ghoſt was his Father: For the Father contributes matter to the being of a Sonne: but the Holy Ghoſt contributes no matter to the being of Chriſt; doth nothing to ſupplere vicem Patris, but onelyonly to be ſupplementum Matris; Indeed a Conception which paſſeth our conceiving: That if Mary doubted, how this ſhould be, ſeeing ſhe knew not man; we as well may doubt it, ſeeing we know not the manner, nor ever can know it: but the anſwer which the Angels gave to ſatisfie Mary, muſt ſerve alſo to ſatisfie us: The Holy Ghoſt ſhall come upon thee: and the Power of the Higheſt ſhall overſhadow thee.

And here now comes in, the great Myſtery of the Incarnation of p. 53the Sonne of God; to the Jewes a Scandall, and a ſtumbling Blocke to the Gentiles; and yet the Myſtery, not more hard to Beleeve, then neceſſary to be Beleeved: indeed ſo neceſſary, that there is properly no Antichriſtian, but hee that denyes it, as Saint John ſaith; Who is the Antichriſt, but hee that denies Chriſt to be come in the fleſh.

But why was it neceſſary that the Sonne of God ſhould bee Incarnate? Indeed for many great reaſons: For his being Incarnate, makes him the more to commiſerate our infirmities; his being Incarnate brings our Fleſh againe within the Verge of Sanctification: but chiefly, his being Incarnate makes him fit to be a Mediator betweene God and us: makes him fit to bee a Sacrifice for our ſins; and if it were not for his being Incarnate, we ſhould p. 54never have Acceſſe to the Throne of God. O bleſſed Ieſus, what Infinite benefits doe we receive by thy being Incarnate; but what benefit doſt thou receive by it thy ſelfe? Alas, onelyonly to make a purchaſe of a number of ungratefull wretches; who little conſider, what great things thou haſt done for us: little conſider, what great ſufferings thou haſt endured for us; little conſider thy Love, thy Patience, thy Humilitie, in taking our Fleſh upon thee; when yet but for thy taking it upon thee, our Fleſh ſhould never have come to Inherit Heaven.

But why was the Sonne Incarnate, and not as well the Father, or the Holy Ghoſt? Indeede for juſt cauſe: For, it was not fit the Father ſhould bee Incarnate; becauſe the Incarnation was to pacifie the Father: p. 55Nor was it not fit the Holy Ghoſt ſhould be Incarnate; becauſe the Incarnation was to be the worke of the Holy Ghoſt: onelyonly the Son was fit to bee Incarnate; becauſe it was congruous that being the Sonne in the Trinitie, hee ſhould alſo bee the Sonne of the Woman; So to make us the Sonnes of God, without remooving out of his Spheare of Sonne-ſhip at all.

And heere begins the difference betweene the Humane nature of Chriſt and Ours. For wee are all of us conceived in ſinne: as David ſaith of himſelfe, That he was conceived in ſinne: and as David, ſo wee all; but Chriſt was conceived by the Holy Ghoſt, and therefore without ſinne. And as all the paſſages of our time eſteemed, are like our Beginning: Conceived in ſinne, Borne in ſinne, Living in ſinne, and p. 56Dying in ſinne: So all the paſſages of Chriſts time afterward, are like his Beginning: Conceived without ſinne, Borne without ſinne, Living without ſinne, and Dying without ſinne; by which it was wrought, that though he tooke upon him our whole nature, & became in al things like to us; yet ſinne was excepted.

And that which was conceived by the Holy Ghoſt, did not prove (we may be ſure) a falſe conception; but proſpered and proceeded to a perfect Birth; & therfore, as I Beleeve, he was conceived by the Holy Ghoſt: So, I Beleeve, Borne of the Virgine MARIE.hee was Borne of the Virgin Mary; Conceived altogether Supernaturally in her, but borne for the moſt part Naturally of her; was nouriſhed in her Wombe; lay nine moneths encloſed in her Wombe; came forth of her Wombe p. 57after the courſe of Nature, and yet Borne Supernaturally of her too; Supernaturally, as of a Virgine, though naturally as of a Woman: For he was Natus ex Virgine, Borne of a Virgine: So he was Factus ex muliere, made of a Woman; Not made in her, but made of her; was Fleſh of her Fleſh, and Bone of her Bone, as truly as Eve of Adams.

It may well bee ſaid; hee was Borne Supernaturally of her: For who ever heard of ſuch a thing before; a Virgine to bee the mother of a Childe? But though it were never heard off before, that ſuch a thing was; Yet it was heard before that ſuch a thing ſhould bee: For the Prophet Eſay, long before had foretold, A Virgin ſhall be with Childe, and ſhall bring forth a Sonne: and what marvell, if there never were ſuch a Mother before, when there p. 58never was ſuch a Childe before? For this is that Childe, of whom it is ſaid, This day is borne to you a Saviour, which is Chriſt the Lord: and a Saviour of whom? No leſſe then of all mankinde; and this no leſſe ſtrange then his Birth: A child to be a Saviour of men; and One Childe of all mankinde, fully as ſtrange, as to be Borne of a Virgin; Indeed ſtrange Both, or rather Wonderfull Both; yet as ſtrange or wonderfull as they Both are; we Beleeve them Both, though but One of them be delivered heere for an Article of our Creede.

It is Recorded of many, that they were Sanctified in their Mothers Wombe; as amongſt others, of Jeremy the Prophet, but never Recorded of any, that he was Conceived by the Holy Ghoſt, but onelyonly of Chriſt; and between being Sanctified: p. 59and being conceived by the Holy Ghoſt, there is very great oddes: For to be Sanctified, is only to have a meaſure of Holineſſe; but to bee conceived by the Holy Ghoſt, is to have the whole Subſtance made Holy: To be ſanctified, is onelyonly to have Grace infuſed in the Soule; but to be conceived by the Holy Ghoſt, is to have both Body and Soule bee altogether Grace it ſelfe.

But though Chriſt were conceived without ſinne, becauſe conceived by the Holy Ghoſt; yet how could hee bee borne without ſinne, being borne of a ſinnefull woman? For though Mary were a Virgin, yet, no doubt, ſhee was a ſinner; For why elſe ſhould ſhe need a Saviour? as ſhee ſaith her ſelfe, My ſpirit rejoyceth in God my Saviour: and could Chriſt take fleſh p. 60of a ſinner, and not with that fleſh take ſinne? But is it not that the Holy Ghoſt is the Sanctifier, and could aſwell ſanctifie the Fleſh it ſelfe, as the motions of the Fleſh: and therefore make him as well borne without ſinne, as conceived without ſinne: ſinne not being able to enter, where the Holy Ghoſt keeps poſſeſſion.

But why is there mention made of the Virgin Mary? Is it not enough to beleeve that Chriſt was borne of a Virgin: but there muſt be added, the Virgin Mary; Indeed it is added very juſtly; for by this it appeares, that Chriſt was Deſcended of the Lynage of David, (his Mother being of the ſame Lynage) as the Prophets had foretold, the true Chriſt ſhould bee, and this is no ſmall ſtrengthening to our Beliefe, that Chriſt is the true Meſſias.

p. 61But how is it like, that Mary was a Virgine, when ſhee had a Huſband? at leaſt, how can wee beleeve ſhee was a Virgin, when ſhee had a Child? Is it not that her Marriage was Inchoate indeed, but not Conſummate; ſhee was Deſponſata, but not Nupta; ſhee was not Married. And therefore Eſpouſed, that there might bee One to take care of her, and her Childe when it ſhould be borne.

But why ſhould her Husband take care of a Childe that was none of his owne? might he not rather juſtly ſuſpect her, to have played falſe with him, and therefore rather put her to ſhame, at leaſt put her from him, then to take her to him? It is indeed a hard matter to make one beleeve, that a woman ſhould have a Childe, and not accompany with man: but as it was the p. 62Holy Ghoſt, that wrought the conception of Chriſt in his Mothers Wombe; ſo it was the Holy Ghoſt that wrought this Beliefe in the minde of her husband Joſeph, that the Angell told him true, when he ſaid unto him; Feare not Joſeph to take Mary thy wife: For that which is conceived in her, is of the Holy Ghoſt.

And though ſhee were the Mother of a Childe, yet ſhe continued a Virgin ſtill; For neither the conception of Chriſt, nor the Birth of Chriſt, did abrogate her Virginitie; but rather made her, if not a more Virgin; at leaſt, a pure… Virgin then ſhee was before. For ſuch is the purity of Chriſts Body, that it makes all paſſages the …urer by which it paſſeth: and therefore it may bee piouſl… beleeved, and without Hyperbole, that as ſhe was p. 63Virgo ante partum, ſo ſhee was Virgo in partu, and Virgo poſt partum; a Virgin before the Birth, and in the Birth, and after the Birth; for though ſhee had Purification, yet that perhaps, was but as Chriſt had Baptiſme, to fulfill all righteouſneſſe.

And as Chriſt was conceived of Mary without ſinne; ſo Mary was Delivered of Chriſt without paine; for it was but juſt, that ſhe who brought him forth, that Freed mankind from the generall Curſe, ſhould in bringing him forth, bee Freed her ſelfe, from the particular Curſe laid upon Woman-kind; which was, That in ſorrow they ſhould bring forth Children.

But if Jeſus Chriſt were Borne of the Virgin Mary: how could he be the Sonne of the Virgin, foretold by the Prophet Eſay, For the p. 64Sonne of that Virgin, was to be called Immanuell, and not Jeſus: where this Sonne of the Virgin Marie, was called Jeſus, and not Immanuell? But is it not, that Immanuell was not properly meant a Name of Appellation but of Act; and then was the Name Acted, when the Sonne of God tooke Fleſh, and was Incarnate: For being the Son of God, and taking our nature upon him, he was God with us; and to be God with Us, was to be Immanuell.

Bleſſed Marie! what Tongue can expreſſe thy Happineſſe in thy ſelfe! thy glory in the world! to have thy Body nine moneths together, be made a Heaven for the Son of God to dwell in! to have thy Wombe bee the ſacred Bed for the Holy Ghoſt to overſhadow! and more then both theſe, to have the p. 65Sonne of God to bee thy Sonne; and take Fleſh of thy Fleſh, and Bone of thy Bone; that all our Affinitie now to Heaven, muſt be attributed to thee; that our fleſh which was never before without ſinne, is now made as pure, as when it was firſt made, muſt bee attributed to thee; and more then Both theſe; that our Fleſh is now exalted up to Heaven, muſt bee attributed to thee; that Chriſt ſitteth at the Right hand of his Father, to bee our Advocate, muſt be attributed to thee; and therefore all Generations ſhall juſtly call thee Bleſſed; juſtly thou mayeſt ſay, Thy Soule doth magnifie the Lord, and thy Spirit rejoyceth in God thy Saviour: For if ever Soule had cauſe to Magnifie the Lord; If ever Spirit had cauſe to rejoyce in God: It is Thine, It is Thine, moſt Bleſſed, moſt Glorious, p. 66and moſt to bee Admired Marie.Suffered under Pontius Pilate.

After we have Beleeved that Chriſt was Borne of the Virgin Marie: It followes next, that we Beleeve Hee ſuffered under Pontius Pilate. But what? Suffered as ſoone as hee was borne? Indeed, as all of us beginne our life with Crying, which is an effect of Suffering; and bring this Omen with us into the world, of the miſeries that are to follow: So Chriſt was more like to doe it then any other, who was Vir Dolorum, a man of ſorrowes all his life long: but yet this is not the ſuffering that is here meant: For the ſuffering heere ſpoken of, was under Pontius Pilate, which was not till many yeares after the time of Chriſts birth. Was it then, that hee was ſmitten and p. 67buffeted, had a Crown of Thornes platted upon his Head, was mocked and ſcourged under Pontius Pilate? Great ſuffrings all; yet neither were theſe the Suffering that is heere meant: but as we uſe to ſay, when men are Executed, and put to death, that then they ſuffer: ſo the ſuffering here meant, was his Executing, and putting to Death; as Chriſt himſelfe calleth it, where he ſaith, I have deſired to eate this Paſſeover with you before I ſuffer: which was done alſo under Pontius Pilate, at that time Governour for the Romanes in Hieruſalem.

But though it bee neceſſary to beleeve that Chriſt ſuffered; yet why is it neceſſary to beleeve that he ſuffered under Pontius Pilate? Indeede, becauſe there were many afterwards that tooke upon them to be Chriſt; as Chriſt had fore-told, p. 68that many ſhould come in his Name, ſaying, I am Chriſt: But wee acknowledge none of them to be the true Chriſt, but Him onelyonly that ſuffered under Pontius Pilate.

We have here an Example what little good there is in good Intentions, if they bee not followed home to their full period; for a good Intention in Pilate, for want of purſuing, coſt Chriſt a ſcourging more then otherwiſe, perhaps, hee ſhould have had; for out of a deſire to ſave his life, he cauſed him to bee ſcourged; hoping, in a good intention, it would have paſſed with the Jewes for a ſatisfying puniſhment: but when his ſcourging would not ſerve their turnes, nor pacifie their malice; he then left purſuing his good intention, and delivered him into their hands to be put to death. Unhappy Pilate! that ſeeking to doe p. 69him good, didſt him hurt; and thinking to ſave his life, didſt adde a ſcourging to his death. What ill lucke hadſt thou to bee a Governour at this time, thereby to be made a Miniſter of ſo fowle a Fact? What ill hap hadſt thou that hee ſhould ſuffer under thee, who ſuffered for thee? Yet when thou hadſt ſhed his bloud, and that hee had ſuffered under thee; If thou hadſt made good uſe of ſhedding it, or good uſe of his ſuffering; it might perhaps have beene happy for thee; but to ſhed his bloud, and then to waſh thy hands in water: as though water could clenſe the guiltineſſe of blood, or as though thy hands could make amends for the fault of thy tongue: This, if leſſe impiouſly done, was yet more fooliſhly done, then that thou didſt before.

p. 70But, O my Soule, what a ſudden change is this? Wee have hitherto thought, that the time was now come of our long deſired expectation: His being Conceived of the Holy Ghoſt, and borne of the Virgine Mary; ſeemed certaine ſignes unto us of our expected Meſsias: but now his ſuffering under Pontius Pilate, puts us cleane out of heart: and takes away al hope, that this can poſſibly be the Meſſias we expect. But do we forget, that the Prophet which told us; A Virgin ſhall bee with Childe: and ſhall bring forth a Sonne; the ſame Prophet tels us alſo; that He ſhould beare our Infirmities; and by his ſtripes we ſhould bee healed: Let theſe then bee laid together, and it will bee found, that his ſuffering, is as true a ſigne of his being the true Meſsias as either his Birth, or his Conception.

p. 71But how happens this great gap to be in our Creed, betweene the Birth, and the Suffering of Chriſt? Is there nothing to be beleeved of Chriſt; from the time he was borne, till the time he ſuffered under Pontius Pilate? which was more then thirty yeares? If there be, why is it not here delivered? No doubt, there are many memorable things of Chriſt, between his Birth and his Death, and moſt worthy of our beleeving; as, that he was Circumciſed the Eighth day; that he was worſhipped of the Wiſe men of the Eaſt; that at Twelve yeares old, he Diſputed in the Temple with the Doctors; that at Thirty yeares old, hee was Baptized of John in Jorden; that preſently after, he was led into the Wilderneſſe, to bee Tempted of the Devill; that Hee turned Water into Wine at a Mariage p. 72in Canaa; and many other moſ… memorable things, but are not expreſt in this our Creede; becauſe no… Works efficient of our ſalvation For without any of theſe, he migh… have been our perfect Saviour: bu… not ſo, without theſe expreſt in ou… Creed: For if he had not taken upon him our fleſh, which was his being borne of the Virgin Mary; and if he had not dyed for our ſinnes, which was his ſuffering under Pontius Pilate: and if he had not riſen againe from the Dead, and Aſcended into heaven; neither could we have had any Salvation by him; neither could hee have beene a Saviour to us; and therefore, theſe onelyonly are expreſt in our Creed, and not the other; though the other no leſſe memorable then theſe, and as worthy otherwiſe of our Beliefe.

Or is it, that the Articles delivered p. 73here concerning Chriſt; are all of them in oppoſition to ſome Hereſie; from which in this Creed, we profeſſe our ſelves to be free? as, Conceived by the Holy Ghoſt; in oppoſition to the Hereſie of the Prodianitae; who held that Chriſt took fleſh from the Elements; and to the Elements, at his Riſing, reſtoſtored it againe. Borne of the Virgin Mary; in oppoſition to the Hereſie of Valentinus; who held that Chriſt tooke not fleſh of the Virgin; but onelyonly paſſed through her Body, as Water through a Pipe. Suffered under Pontius Pilate, in oppoſition to the Hereſie of Cerdonius; who held, that Chriſts Body was impaſſible, and not ſubject to payne, but in appearance. Crucified, in oppoſition to the Hereſie of Baſilides; who held that Chriſt himſelfe was was not Crucified, but Simon of p. 74Cyrene, wh… bo…e his Croſſe. Was … …n oppoſition to the Hereſie … the …chees; who held that … …yed not, but onelyonly made a ſhew of D…ing. Deſcended into Hell, …, whom …, to deny his deſcending into Hell R…ſe againe from the Dea; in oppoſition to the Hereſie of Cerintius, who held, that Chriſt is not yet riſen, but that he ſhall riſe hereafter. The third Day; in oppoſition to the Hereſie of the Armenians, who held, that Chriſt roſe on the Sabbath day; and ſo on the Second Day, and not on the Third. Aſcended into Heaven; in oppoſition to the H…eſie of thoſe; who becauſe it is ſaid, In Sole poſuit Tabernac…lum ſuum: were therefore of opinion, that hee went no higher then the Sunne. Shall come to Judge the Quicke and the Dead; in oppoſition p. 75to the Hereſie of thoſe; who held, that there ſhall bee no Generall Judgement, but every one to bee Judged at the time of his death, and not otherwiſe. And this perhaps might be a reaſon, why onelyonly theſe Articles are delivered in our Creede, concerning Chriſt; though in other reſpects, many other might aſwell have been conceived, and as well Beleeved.

Crucified,] But now wee are come to the ſuffering of Chriſt, and who can chuſe but ſuffer himſelfe in comming to it? For what was his ſuffering, but his putting to death? And to what Death; but the moſt painefell, and the moſt Ignominious death of all, the death of the Croſſe? John Baptiſt, when in Herods diſpleaſure he was put to death; had yet a faire death; was onelyonly Beheaded; a kind of death p. 76that ſeemes to hold good quarte… with a Delinquent; no Terrour no Ignominy, no Lingring; as ſoot ended, as begunne; and in which the Senſe hath no leiſure to feele Paine; but the death of the Croſſe which Chriſt ſuffered, had in it all the parts of a cruell death; painefull and lingring: and which, to a generous minde, is more grievous then both theſe; full of Ignominy and Shame; and that, nothing might bee wanting to the meaſure of the Ignominie, Crucified betweene two Malefactors; and to increaſe the Ignominy yet more, put in the midſt, as the greateſt Malefactor of all the three.

And what was it to bee Crucified? What, alas! but to have his Handes and his Feet nayled to the Croſſe, and there left hanging till hee ſhould bee dead; which p. 77could not chuſe, but bee a long time, there being nothing to cauſe his death, but Paine and Bleeding; and Paine, though intollerable, is ſeldome deadly; Bleading though immeaſurably, is oftentimes healthfull.

But how then happened it, that with being nayled onelyonly to the Croſſe, he ſhould be dead ſo ſoone? For after ſix houres he gave up the Ghoſt. No doubt, it made him ſhed blood in abundance; and therefore, in that ſpace of time, he might well bleed to death. But ſo did the two Malefactors, who yet lived a longer time: was it then, that his death was haſtened, by having a Speare thruſt into his ſide? But that was not done, till after hee was dead. Although one Peter Iohn an Hereticke, would needes, againſt plaineteſtimony of Scripture, maintaine p. 78this Opinion, that it was done while hee was yet alive. Was i… then perhaps, that his Faſting, and Watching, and Scourging the night before, had ſo exceedingly weakened him; that he that could beare the burthen of our ſinne, yet could not heare the burthen of his Croſſe, but was faine to have Symon of Cyrene to beare it for him; and therefore was little better then dead already. Or, if theſe were not enough to haſten his death; was it not perhaps, his own doing; who had power to lay downe his life, and to take it up againe at his pleaſure, and therefore dyed the ſooner, that it might be verified, which was Propheſied: There ſhall not a bone of him bee broken. For, if hee had not dyed when hee did, his legges ſhould have beene broken, as the two Malefactors were to haſten p. 79their death, that they might be dead before the Sabbath. O deare Jeſus, what ſuch haſte was there for thy death, who onelyonly wert worthy never to dye? but that by thy death thou haſt given us life; though all our lives were not worth the haſtening it; but that thy infinite love never thought it to be haſte enough.

It is an olde Hereſie of ſome; that Chriſt himſelfe was not Crucified, but Symon of Cyrene in his ſtead; but the Temple and the Sunne make this knowne to bee a Fable. For would the Temple have rent in twaine? Would the Sunne have beene darkened ſo long together for Symon of Cyrene? No alas, too true it is, that Chriſt himſelfe was Crucified; and woe to us that true it is; and yet more woe to us, if it were not true; but woe p. 80of all Woes, that true it is; in that for us, and for our ſinnes, it was that he was Crucified. O my Soule that thou couldſt bee alwaies meditating upon this Crucifying of Chriſt: Not, that it could be any pleaſure to thinke of his being Crucified, but the better to make thee apprehend; Firſt the great cauſes of it, thy own ſinne, and his love: and then the great effect of it, thy Everlaſting Redemption: for which thou canſt never bee enough gratefull, if thou bee never ſo little unmindefull.

Dead.] And now having Beleeved, that Chriſt was Crucified; our next Beliefe is, that hee was Dead: and yet how can we Beleeve, that hee could Dye? For, is not Death the Wages of Sinne: and could hee receive the Wages, that had not done the Service? Had p. 81committed no ſinne? But is it not, that hee dyed not for any ſinne he committed himſelfe, but for the ſinnes of others which he tooke upon him? Even as a Surety payes the Penaltie of a Debt that was none of his owne. And this reaſon the Prophet Daniel gives, where hee ſaith, Meſsiah ſhall bee ſlaine, not for himſelfe, but for his people: to make reconciliation for their Iniquities, and to bring in Everlaſting Salvation. And here appeares another reaſon, why Chriſt ſuffered under Pontius Pilate: For the ſame Prophet Daniel fore-ſheweth, That after ſeven weekes, and threeſcore and two weekes, from the going forth of the Commandem at to reſtore and build Hier…ſalem; Meſsiah ſhall bee ſlaine: Which being computed according to … Prophets ſenſe, agreeth juſt with the time, that Pontius Pilate p. 82was Governour in Judea. And thus as in the Article before, the Virgin Mary was juſtly mentioned, to ſhew that Chriſt was the true Meſſiah, by the circumſtance of his Diſcent: So in this Article, Pontius Pilate is juſtly mentioned, to ſhew that Chriſt is the true Meſſiah, by the circumſtance of the time.

And for whoſe ſinne was it then, that Chriſt dyed? O my Soule, this Queſtion reflects upon thee; for amongſt others, even for thine: Thy ſinnes were the cauſe that Chriſt was Crucified; Thy ſinnes the cauſe that Chriſt Dyed; and Alas, will be the cauſe to make him Dye continually, if continued: that if there bee any ſparke of Grace, if any life of the Spirit at all in thee, thou wilt now at laſt dye to thoſe ſinnes, that made him to Dye: and every nayle that faſtned him p. 83to his Croſſe, will bee a nayle to peirce thy heart.

But if wee Beleeve that Chriſt was Dead; will wee fix our Beliefe upon a Dead man? Can we hope for Life from him, who was Dead himſelfe? Indeed, therefore we hope for life from him, becauſe he was dead himſelfe: For if hee had not Dyed, we could not have Lived; ſeeing hee therefore Dyed, that hee might Redeeme us from Death; as it is ſaid of him: Thou waſt ſlaine, and haſt redeemed us to God by thy bloud. For, though hee were now dead; yet hee continued not dead long; but after three dayes, wee ſhall heare of his riſing to life againe; and then wee ſhall heare him ſay: I am hee that liveth, and was dead; and behold, I am alive for evermore.

But howſoever, now dead he is, p. 84and with him is dead all our joy, and all our comfort; but where is the Lamentation that is made for his death? David, when he heard Abſolon was dead; cryed out, O… Abſolon my Sonne! would to God, I had dyed for thee, my ſonne Abſolon: but where is any now he heares Chriſt is dead, that crieth out: O deare Jeſus, would to God I had dyed for thee, moſt deare Jeſus? And is it not a grievous thing, that David ſhould more lament the death of a wicked Sonne, then we ſhould lament the death of the Sonne of God; and by whom we are made the Sonnes of God? Is it not a ſhame, that a Heathen ſhould ſay of a Heathen, In ignem poſita eſt, fletur: and that we hearing Chriſt to be dead, ſhould not affoord him ſo much as a teare? Alas, it were well, if we would floore him but p. 85the common office of Humanity, to ſee him [Buried:] but where are they ſhould doe it? His friends have all forſaken him: Not an Apoſtle now that will be ſeen about him; even Peter himſelf that had made ſuch Proteſtations, what great matters he would doe for his ſake, is ſlunke away and gone; perhaps, to looke after the Sheepe committed to his charge: never regarding what became of the Shepherd; and if it had not beene for one good man, the bleſſed Joſeph of Arimathea: God knowes what Indignities they might have offered to his Sacred Body being dead, who had ſo vilely abuſed it being alive. But thou bleſſed Joſeph, hadſt the b…l…eſſe to begge his Body of Pilate, Tho… tookeſt it downe from the …reſſe, Thou w…ap'dſt it Linnen Cloathes, and laid'ſt it in a Sepulchre, where p. 86never man was laid, that as his Bodie at firſt came out of a Virgins Wombe: ſo now at laſt, it is laid in a Virgine Tombe; thereby perhaps in myſterie, to honour Virginity, both in Life and Death. And thou bleſſed Joſeph, for this thy pious Fact, ſhalt live in the memories of men, as long as there ſhall be memories in men; and thy name ſhall bee had in everlaſting remembrance.

It may be thought no great matter, what becomes of the Body, when the Soule is out of it; For lay it where you will, or lay it how you will, it turnes to Duſt: and yet, I know not how, there ſeemes to be a kind of Honour in being fairely Buried: and perhaps, beſides the Honour, a further myſtery in it, in what place the Body is laid: For why elſe ſhould Joſeph p. 87be ſo earneſt, to have his Bones carried out of Egypt, and be brought to Canaan, to be buried there.

But what needes expreſſing in our Creed, that hee was Buried: ſeeing what needes beleeving that he was Buried? Our ſalvation had ſufficiently beene wrought by his death, though he had not been buried at all: and is it not then ſufficient, that I Beleeve he was Dead, unleſſe I beleeve alſo that hee was Buried? But ſeeing our ſalvation was wrought by his Death; It was fit to make the Opinion of his death undoubted; and to leave no ſcruple in the minde about it; which could not well bee done, but by adding, that he was Buried: For if he had not beene Buried, it might bee thought, hee was but in a Traunce; and then no great matter to revive againe: and ſo his Reſurrection p. 88have been ſleighted; but Buriall is a thing that conſummates death, and makes men dead, though they were not dead before: as it is reported of the ſubtile Schooleman Scotus, that falling into a Trance, by ſome Fit of Infirmity, he was, whether out of Officious, or Malitious haſtineſſe, ſuddenly buried; and found afterwards, by evident Signes, that he was buried alive. And therefore, to leave no ſcruple for doubting of the true Death of Chriſt, it was neceſſary to be added, that he was Buried.

And now that wee have ſeene Chriſt Dead and Buried: One would thinke, there were an end of Articles of Beliefe concerning him; and yet there are other beh…de, that muſt bee Beleeved no leſſe then thefe: and happy it is for us, that there are other behind: p. 89for Alas, if our Beliefe ſhould end in his Death and Buriall, what hope could we have of benefit by beleeving in him? But now Chriſts humane nature conſiſting of a Body and a Soule: and they being by death parted, as that Article tels, what being dead became of his Body; [That it was Buried:] So this next Article tels what became of his Soule: [That it Deſcended into Hell.] For his Soule is all the He now, that in this Article is intended.

But is this an Article to make us be glad off? had we not beene better, to have left him at his being dead, and lying quietly in his Grave, then to bring him afterward to Deſcend into Hell? Not at all: For marke the conſequence of this Article; that if notwithſtanding his Buriall, wee ſhould bee p. 90doubtfull ſtill of the death of Chriſt; (For one may bee buried for dead, and yet revive againe as Scotus did:) Yet this Article that now comes in, will ſtricke the matter dead: and indeed, if there were nothing elſe in the Article, but that it makes us infallibly certaine of his Death; It were cauſe enough for giving it a place in this our Creede, ſeeing there is nothing that requires ſo great a confirmation, as the death of Chriſt: becauſe upon his death it is, that the maine work of our Salvation depends: and certainely a greater confirmation of his death, there cannot bee then this; that while his Body was lying in the Grave, his Soule deſcended into Hell. For to have the Body in one place, and the Soule in another, both at once, is manifeſtly and infallibly to bee dead: Seeing Death is nothing p. 91elſe, but to have the ſoule and body to be divided.

But now concerning his deſcent into Hell; It is wonderfull, what diverſity of opinions there is at this day about it; Partly, concerning the place, and partly, concerning the motion. Firſt, what is meant by Hell, and then what is meant by Deſcending; ſo differing all in the underſtanding of the words, as if they were not all of one language; at leaſt, had a taint of Babell remaining ſtil in them. Some have thought that by deſcending into Hell; is meant nothing but the extreame ſorrowes, and torments of ſoule, which Chriſt ſuffered in the Garden, and on the Croſſe; but this, the time, and order of the Articles, which hath hitherto been preciſely obſerved, will not allow; For hee deſcended not into Hell, till after he was dead and p. 92buried. And beſides, if this were ſo; it ſhould rather bee ſaid, that Hell aſcended up to him, then that he deſcended into Hell; eſpecially, ſeeing thoſe agonies were violent; this deſcending, voluntary; thoſe were ſufferings, this an action. Some againe have thought, that by Hell, is meant the Grave; and by deſcending into Hell, his being held under the power of death; but this, the ſoule will not allow: for, the grave is a place but for the body, no place for the ſoule; and the ſoule muſt have a place to bee in, aſwell as the body; and it is the ſoule onelyonly, that in this Article is intended. Some others have thought, that by deſcending into Hell, is meant the going of his ſoule to the place of all juſt ſoules after death, which is to Paradiſe: but this, the manner of the motion, will p. 93not allow; for to Paradiſe certainly is an aſcent, and not a deſcent; and therefore moſt unlikely, that aſcending into Paradiſe, ſhould bee expreſt by deſcending into Hell.

For though the Poet Virgil maks

—amaena vireta

Fortunatorum Nemorum, ſedes que beatas.

to be a part of Hell, yet this is but a Poeticall fixion, and not worthy to have place in Divinity: which makes it more plaine; Chriſt told Mary Magdalene at his riſing, that he was not yet aſcended to his Father. But to go about to meet with Errour in every corner, would bee both troubleſome and tedious, and perhaps, not worth the labour: It may be ſufficient for us, to ſee the truth by it ſelfe; and Rectum est Index ſui & Obliqui; by viewing p. 94the right, wee ſhall the better diſcerne the falſehood. The truth …hen in this Article ſe…mes to bee this: That the ſoule of Chriſt being p…rted from his body deſcended locally into Hell, properly ſo called; though it may ſeeme ſtrange, that having promiſed the good Thiefe, to be this day with him in Paradiſe, he ſhould be this day with the bad Thiefe in Hell; and yet not ſtrange, ſeeing the ſoule is no ſuch ſlow mover, but that it might bee in Hell and Paradiſe, both in one day; and leſſe ſtrange if it bee true, that he meant it, perhaps, of his Deity, and not of his ſoule.

And that the ſoule of Chriſt did locally deſcend into Hell may thus appeare; The ſoule, though a ſpirit, muſt yet have a place after its kind to be in … if not Circumſcriptive, at leaſt Definitive; and the ſoule p. 95of Chriſt ſtayed not with his body, for then his body ſhould not have been dead; no it aſcended not up to heaven; for, this is a contrary motion to deſcending; nor it hovered not about in the ayre, for, this is but a Ficti…n of Poets, when they ſpeake of ſoules departed; and what place then remained but onelyonly Hell? And if it were not the true Hell, into which his ſoule deſcended, then muſt the ſpeech bee Metap…oricall and Figurative; and is a Figurative ſpeech fit to make the Article of a Creede? What though to ſit at the right hand of God, be a Figurative ſpeech, and in the Creed; Is it not a Figurative ſpeech, which cuſtome hath made Litterall? And is deſcending into Hell, a ſpeech made literall by any cuſtome? And if any man be doubtfull ſtill, whether this Article p. 96ought to be expounded literally, or no: he may doe well to aske counſell of the Article which ſaith; He aſcended into Heaven: For, both the Articles being expreſt in a like phraſe, there ſeemes great reaſon to take them both in a like ſenſe; and ſeeing his Aſcending into Heaven is certainly meant literally: therefore certainely alſo meant literally, his Deſcending into Hell.

But what Authorities have wee for this Interpretation? Indeed, Authorities moſt irrefragable. Firſt, a generall conſent of all the Ancient Fathers; Then, of all the learned Writers in the Ages following: Then in our owne time, of an infinite number wee may name theſe; Alexander Gyll, John Mayer, Alexander Nowell, the reverend Deane of Pauls, and chiefely, the learned Biſhop of Wincheſter, p. 97Thomas Bilſon: and which is more then all theſe, and not ſlightly to be accounted of, in the directing of our opinions, The Tenet of our Church of England, as Deane Nowell writeth in his Catechiſme.

And as there hath been, and ſtill is, great diverſity of Opinions about his deſcending it ſelfe; ſo there hath been, and ſtill is, as great diverſitie of opinions about the cauſe of his deſcending. But though his deſcending into Hell be an Article of our Creed, yet the cauſe for which he deſcended is none: and therefore though we be tyed of neceſſity to beleeve that; yet we are at our liberty for beleeving of this, and need to beleeve no more of it, then we ſee good reaſon to make it probable. And why then ſhould wee trouble our ſelves with debating of circumſtances, which doe but p. 98ſerve to breed debate? Can wee not beleeve that Chriſt deſcended into Hell: unleſſe wee know the cauſe why he Deſcended? Should the Iſraelites have done well, to forbeare the obeying of Gods Commandement, for wearing cloathes mixt of linnen and wollen: untill they might know the cauſe, why they ſhould not weare them? and doth any man know the true cauſe of it to this day?

Some indeed, and of the higheſt ranke, hold this opinion; that the cauſe of Chriſts deſcending into Hell, was onelyonly to triumph; but are there not other, and thoſe no meane ones neither, that are of opinion; he deſcended as wel to ſuffer as to triumph? Firſt, to ſuffer to perfect our redemption; and then to triumph, to eſtabliſh our ſecurity? Firſt, to ſuffer, if not the paines of hell, at leaſt, p. 99ſome paines in hell; thereby to pay the uttermoſt farthing that was due by us: and then to triumph, to receive the firſt earneſt of reward that was due to himſelfe? If his deſcending into Hell (ſay they) were onelyonly to ſubdue Satan, and to triumph over him; why is it ſpoken by David in the perſon of Chriſt, as a favour of God unto him; Thou wilt not leave my ſoule in Hell. For what favour was it not to leave his ſoule there, where it was in triumph? It had beene certainly more favour to leave it there, then to take it from thence. It ſeemes therefore, there was ſomething which he ſuffered in Hell; in which it was a favour of God, not to leave him; and might have been as miſchieuous to his ſoule, as corruption to his body, if God ſhould have left him in it. They adde, if p. 100Chriſt had deſcended into Hell, and had not ſuffered ſome paines in Hell; he had left undone his moſt meritorious worke, and had given over meriting, before it came to perfection. For to be in Hell, and not deſpair of Gods mercy: to ſuffer paines in hell, and perhaps of hell, and not murmure at Gods juſtice; are works which in making perfection of merit, ſhew perfection of grace; and as without Divine aſſiſtance, they could not be ſuffered: ſo without ſuffering, they could not be done. They adde farther, it is true, he was not thruſt into Hell, as the damned are; who if they were not thruſt into it, would never come there: but he deſcended into it, and deſcending is a voluntary action, he might have choſen: but as he willingly ſubmitted himſelfe to the death of the Croſſe, in his bodie; p. 101ſo he willingly ſubmitted himſelfe, to the deſcent into Hell, in his ſoule. For, till his ſoule deſcended into Hell, it came not to the loweſt degree of humiliation: and till it came to the loweſt degree of humiliation; it could not come to the higheſt of perfection; and to the higheſt of perfection, it was to come; before he could come to aſcend on high, and to lead Captivity captive. And theſe ſeeme to bee their reaſons, who are of opinion, that Chriſt deſcended into Hell, aſwell to ſuffer, as to triumph.

But may not theſe reaſons bee eaſily made appeare, to bee unreaſonable? For when David makes Chriſt to ſay; Thou wilt not leave my ſoule in Hell; was it becauſe he ſuffered in Hell; or was it not rather, that though hee onelyonly triumphed in Hell; yet his joy of p. 102triumphing was not ſo great, to make him forget, by whoſe aſſiſtance hee triumphed; and therefore to acknowledge, that if God ſhould leave him in Hell; he ſhould hauehave cauſe to leave triumphing. And to ſay, that if he had not ſuffered in Hell, he had left undone, his moſt meritorious worke; Is it not directly to croſſe Saint Paul where he ſaith, That Chriſt pacified all things by the blood of his croſſe; by which it appeares, that Chriſt ſuffered as much as was neceſſary for our ſalvation upon the Croſſe; and what need then of any more ſuffering, by deſcending into Hell? And for degrees of humiliation; doe we reade of any lower: can wee thinke of any lower then this; that Exinanivit ſeipſum, he emptied himſelfe of all glory; became of no reputation, and humbled himſelfe p. 103to the ſhamefull death of the bitter Croſſe? But beſides theſe anſwers, wee may not omit, to obſerve heere a diſtinction which offers it ſelfe, in the Articles concerning Chriſt, and may ſeeme to give ſome light to the clearing of this Controverſie. For the five firſt Articles ſeeme to concerne Chriſt, as onelyonly a patient: (Conceived by the Holy Ghoſt: Borne of the Virgin Mary: Suffered under Pontius Pilate: was Crucified, Dead, and Buried:) all Articles, concerning him as a patient; And in which he did nothing, but onelyonly ſuffered: But the five later Articles concerne him onelyonly as an agent: (He deſcended into Hell; Hee roſe the third day from the Dead; Hee aſcended into Heaven; He ſitteth at the right hand of his Father; Hee ſhall come from thence, to judge the quicke and p. 104the Dead:) all Articles concerning him, as an agent; and as in thoſe of his ſuffering, there is a plenitude of merit: ſo in theſe of his action, there is a plenitude of reward. And now if wee keepe us well to this diſtinction, it will keepe us right in the true underſtanding of this Article: For if hee deſcended into Hell, as an Agent, then not as a Patient; and if not as a Patient, then not to Suffer, but onelyonly to Triumph. Laſtly, if Chriſt deſcended into Hell to ſuffer, why did not then his body deſcend aſwell as his ſoule; ſeeing our bodies aſwell as our ſoules ſhould have ſuffered the paines of Hell? Which cannot be objected, if wee hold hee deſcended into Hell, but only to Triumph: For as it was a ſufficient and proper triumph for the ſoule to triumph over Hell; ſo it was a ſufficient and proper p. 105Triumph for the body, to triumph over death; which it did by riſing the third day, as it followes in the next Article. Indeed, for his deſcending into Hell, to triumph over Satan, there was great reaſon; ſeeing hee it was, that had offered him ſo many great indignities here on earth: He it was, that had tempted him in the Wilderneſſe: Hee it was, that put it into Judas heart, to betrary him. It was therefore very expedient, that the firſt thing he ſhould doe, when hee came to be an Agent, ſhould be to goe into Hell, to be revenged upon him as it were in hot bloud; and for his greater diſgrace, to triumph over him, within his owne Kingdome.

Now which of theſe opinions is the more probable, perhaps wee may; but which is the truer, who can bee ſure? Seing probability p. 106and truth doe not alwaies goe together; and ſometimes the more true, is the leſſe probable; there being fallacies, aſwell in Reaſon as in Senſe: and indeed, in matters obſcure, and not recalled in Scripture; we may ſooner miſtake all, then take any at all right; and never know in any of them, when we be right, or wrong: and therefore of ſuch poynts, though it may be tolerated to make Diſquiſitions; yet it is not ſafe to make concluſions. Sapere ad ſobrietatem, is an excellent rule in all caſes; but where the truth is but conjecturall, (as in this caſe) moſt of all; and it was juſtly ſaid of Chriſt: Yee erre not knowing the Scriptures: For if our knowledge be grounded, and not upon Scriptures; not onelyonly Errour is eaſily let in, but it is hardly kept out. What the Scripture delivers p. 107in plaine termes, we may be bold to build upon: but inferences and deductions, are for the moſt part fallacious; ſeldome ſo cleare, to induce a beliefe; ſeldome ſo certaine to breed a knowledge: and therefore in this poynt, our ſafeſt courſe is, to content our ſelves with that which our Creed delivers, that Chriſt deſcended into hell: and not be too curious in examining, much leſſe too peremptory in concluding, either the manner or the cauſes of his deſcending.

But if Chriſt deſcended locally into Hell; How could he ever come from thence againe? Seeing it is ſaid, and truly ſaid, Omnia te advorſum ſpectantia, nulla retrorſum: That from Hel there is no returning. No returning indeede for thoſe that are damned; and are brought thither to live and die there; but for him, p. 108who deſcended into Hell, to overcome Hell; for him who by deſcending into Hell, merited aſcending into Heaven: It was not onelyonly poſſible that he ſhould returne, but impoſſible he ſhould be there detained.

There have beene Hereticks of old, at leaſt, if they were Hereticks: (called Pſychopanichitae) who held this opinion, that when the body dyes, then the ſoule falls aſleepe, and that there is an Interſtitium of living as wel in the ſoule, as in the body; the ſoule lying aſleep, and not waking till the body at the laſt day riſe againe: becauſe it hath beene ſaid of men when they dyed, that they ſlept with their Fathers: and Saint Paul alſo expreſſeth death by ſleeping: where he ſaith, For this cauſe, many of you are weake, and many ſleepe: and by this meanes, it may bee juſtly ſaid, that when a p. 109mandies, he knowes his judgement preſently: For though there bee a million of yeares, betweene his death and the day of Judgement; yet the ſoule lying all the while aſleep, they are to him as contiguous And this ſeemes to bee no improbable opinion, and by which many difficult places in Scripture may be cleared; for if it were not thus, how could it be ſaid, that where the tree falleth, there it lyeth: for if the ſoule be in action, while the body is dead; how will the Tree lye, where it falleth? Seeing the good ſoules will alwaies be doing of good, and the evill ſoules of evill. But if notwithſtanding theſe reaſons, this opinion bee not ſuffered to paſſe: Can it better bee confuted, then by that which is ſaid here, (Hee deſcended into Hell:) for, what Hee but his ſoule? If then his ſoule deſcended, p. 110and deſcending bee a voluntary action: and no voluntary action but of that which is awake; then certainely, was Chriſts ſoule awake after death, and not aſleep; and if his ſoule, then ours aſwell; ſeeing there is no difference, that we know off, betweene his ſoule and ours, but propenſion to ſinne.

But what a kind of perſwading is this? to ſeeke to perſwade us to beleeve in Chriſt, by hearing hee was ſcourged and crucified, and hanged amongſt common Malefactors; and after all this to deſcend into Hell? Is he like to be a Saviour to us, that could not ſave himſelfe? For if he had ſaved himſelfe, and come downe from the Croſſe, the Jewes (pretended at leaſt) they would have beleeved in him. But when he did not this, upon ſo juſt a Motive; what reaſon had they p. 111but to thinke he could not doe it: and then what reaſon had they to thinke him a Saviour? This indeed was the miſt, that blinded the Jewes eyes: they could never be brought to think him the true Chriſt, becauſe he came in ſuch meanneſſe & humility: where they looked for a Meſſias that ſhould come in ſtate; one that ſhould domineere in the world, and reſtore the temporall Kingdome to the Hebrew Nation. And yet is this one of the maine reaſons which makes us know and beleeve him to be the true Chriſt; becauſe it is moſt agreeable to all the ancient Prophecies, that ſuch a one the true Chriſt ſhould bee. And indeed ſeeing hee came into the world to bee a Redeemer; and Redeeming conſiſted no leſſe in ſuffering then in doing: It was neceſſary hee ſhould come in ſuch an p. 112Eſtate, as might be fitteſt for ſuffering, ſo to pay for us the uttermoſt farthing of our debt; not onelyonly by Active, but aſwell alſo by Paſſive obedience, which hee could not have done; at leaſt, not made appeare to have done, if hee had come in ſuch ſtate as the Jewes expected.

But though he deſcended into Hell, and no doubt, The third day hee roſe againe.did great matters at his being there; yet it ſeemes he was not long about it; for the Third day he roſe againe; Not ſooner then the third day, that it might appeare, hee had beene certainly dead: Nor later, that he might not leave his Diſciples too long in diſcomfort: Not ſooner then the third day, that there might be time ſufficient for his ſoules triumphing; Nor latter, that there might not be p. 113time ſufficient for his bodies corrupting: Not ſooner, then the third day, that hee might not aboliſh the old Sabbath upon the old Sabbath; Nor later, that he might not leave the world without a Sabbath; for if hee had not riſen till the fourth day, then had the third day, beene neither Sabbath-day, nor working-day; Not a Sabbath, becauſe hee was not then riſen, whoſe onelyonly riſing made the new Sabbath; not a working-day, becauſe but one day by it ſelfe, and none of the ſix, that were at firſt ordained to bee working-dayes.

And now is performed the thing ſignified, of which, Jonas was the ſigne; for as Jonas went down into the Whales belly, and after three dayes was caſt out ſafe upon the ſhoare: So Chriſt having deſcended into the Whales belly, of Hell, was p. 114the third day ſet a ſhore on the earth, and roſe from the dead. Now is verified the ſaying of Chriſt, at which the Jewes tooke ſuch ſcandall; Deſtroy yee the Temple, and in three dayes I will build it up againe: For when the Jewes had deſtroyed the ſacred Temple of his Body, by putting him to death upon the Croſſe, in three dayes he built it up againe, and roſe from the dead. And now was verified the Prophecie, That the glory of the ſecond Temple ſhould bee greater then that of the former: For ſo was Chriſts body being riſen from the dead; farre more glorious, then the body in which he dyed.

And now the third day being come, hee roſe from the dead; but why from the dead? For onelyonly his body from the dead; his ſoule from Hell: and why then from the dead, rather then from Hell? p. 115Is not the riſing of his ſoule as worthy of our beliefe, as the riſing of his body? And why then, not as well mentioned, as the riſing of his body? But is it not, that to ſay, he roſe from the dead, includes them both; ſeeing his body could not riſe without his ſoule: beſides, it more concernes us to ſay, hee roſe from the dead, then to riſe from hell; becauſe to riſe from the dead, is our owne caſe; but to riſe from Hell, is never like to be the caſe of any, but onelyonly of himſelfe. Neither indeed, can it properly be ſaid, He roſe from Hell, ſeeing there can bee no riſing, where there was not a falling firſt; but though his ſoule deſcended into Hell; yet it fell not in Hell, as his body did by death; and therefore proper onelyonly to ſay, Hee roſe from the Dead, and not from Hell.

Never Cordiall was more comfortable p. 116to a fainting ſpirit; then this Article is to us: The Article before, put us almoſt cleane out of heart: For if his being dead and buried, touched us ſo very neerely; how could his deſcending into Hell, but touch us to the very quick? But now, this Article of his riſing from the dead, puts new life into us; ſeeing by this, we are aſſured, not only of the greatneſſe of his power, that could ſo eaſily vanquiſh Death and Hell: but of the greatneſſe of his love, that as hee did it for our ſakes: ſo for our comfort, he would come againe, to let us know it. And indeed, though Chriſt did well enough himſelfe, with his deſcending into Hell; yet we for our parts could never well brooke this Article, for two unpleaſing words that are in it; Hell and Deſcending, extreamely diſtaſtfull, both. For Hell p. 117is a terrour; and Deſcending, a diſgrace: but now, this Article of his Riſing, cheeres us up againe; for Hell is no terrour, to him that can vanquiſh it; and Deſcending, is no diſgrace to him that can riſe againe, and indeed, there is nothing that more pleaſeth us then riſing. For, as long as we be riſing, wee can never doe amiſſe: as the word never gives offence; ſo the action never takes hurt: and ſpecially, if wee riſe, as Chriſt did from the dead. For how much the place from which wee riſe, is more hatefull; ſo much the riſing it ſelfe is more gratefull; and ſeeing nothing is more hatefull, then death: therefore, nothing is more gratefull, then riſing from the Dead.

But though Chriſt continued longer dead, then his Diſciples could have wiſhed; yet hee roſe p. 118ſooner from the Dead; then perhaps they expected: and perhaps they expected not he ſhould riſe at all: For, if Mary Magdalene had beleeved that Chriſt ſhould riſe againe, would ſhee have come to the Sepulchre with Spices to Embalme him?

But how is it true, that Chriſt did riſe the third day, when it appeares he roſe before it was day? For the Sunne was not riſen, when Chriſt roſe; and it is the riſing of the Sunne, that makes it day. But though the Sunne were not riſen, yet it was upon riſing, and that was enough to denominate it day. And beſides, before the Sun riſeth, there is alwaies a Diluculum, a day-breake; and that certainely enough, to make it bee called, Day. But it ſeems, it is meant in the Goſpell, to expreſſe, not only that it was p. 119the third day; but what time of the third day it was, when Chriſt aroſe. And indeed, whether wee take the day, after the account of the Jewes, who begin their day at Sun ſetting; or after the account of the Romans, who begin their day at Midnight, as we do; in both the accounts, it was the third day, and then the Sun riſing was the time of the day, in which he roſe.

But why then would Mary Magdalene come no ſooner with her Spices; ſeeing by this account, the Sabbath day that had hindred her, was ended long before? Was it not, that if ſhee had gone ſooner, ſhee muſt have gone by darke: and could ſhee in the darke, have done the worke ſhee went about? And to have gone by candle-light, would have bred ſuſpition. The Watchmen then might juſtly have p. 120ſaid, His Diſciples came by night, and ſtole him away: but now ſhee tooke advantage of the firſt light, to bee going to the Sepulchre; as Chriſt may be thought at the ſame time, to bee riſing from the Sepulchre: and perhaps, it was but the diſtance of place, that made the difference of time, betweene her comming, and his riſing; and it was well, there was that difference of time; For, if ſhee had come ſooner, ſhee had found Chriſt lying dead in his grave ſtill; and to have Embalmed him then with her Spices, might have brought imputation upon his Reſurrection; have made it be thought, that the vertue of her Spices had revived him; and therefore to prevent this ſcandall, Chriſt was up before Mary Magdalen came: and as ſoone as the third day affoorded but any dawning of p. 121light; (for where Saint John ſaith, While it was yet darke, is but a phraſe of expreſſing, It was not broad daylight;) He roſe from the Dead.