Why it is said, I be­leeve, ra­ther then We be­leeve. I Beleeve] Faith which is belee­ved, that is the doctrine of faith, (which is sometimes called faith) is the same in all that beleeve a­right. There is one faith, saith S. Paul, Ephes. 4. 5. And of this faith speaks S. Jude when he exhorts to contend earnestly for the faith once delivered to the Saints, Jude v. 3. But faith where­by we beleeve, (which is faith pro­perly so called) that is, the grace of faith, is distinct in each Beleever. [Page 8] All true Beleevers beleeve the same things, yet each one with a distinct faith, wherewith himself is indued. The just shall live by his faith, Heb. 2. 4. that is, by his own faith, not by the faith of another; therefore is it here said, I beleeve, and not We beleeve.

What it is to beleeve in God. In God] There are three acts of faith, as it is conversant about God, as the object of it. 1. To beleeve that there is a God; He that com­meth to God, must beleeve that God is, Heb. 11. 6. 2. To beleeve God, that is, to assent unto that which God doth say, and to be perswaded of the truth of it; I beleeve God, that it shall be even as it was told me, said Paul, Acts 27. 25. 3. To beleeve in God, that is, to trust in him, and to relie on him as our God. O my God, I trust in thee, Psal. 25. 2. Let him trust in the Name of the Lord, and stay upon his [Page 9] God, Isa. 50. 10. The two former acts of faith may be exercised about men, but not this last act. We may beleeve that such or such a man is, and that what he saith is true; but we may not beleeve, that is, trust in him. Put not your trust in Princes, nor in the sonne of man, &c. that is, in no meer man whatsoever, Psal. 146. 3. Cursed is he that putteth his trust in man, &c. Jer. 17. 5. The two first acts of faith, as exercised about God, are common to the wicked, and to the very devils; but this last act is peculiar to the godly. The Devils beleeve that God is, and that his Word is true. The Devils also be­leeve and tremble, saith S. James, Jam. 2. 19. But onely the righteous doe beleeve in God, onely they trust in him, and relie on him, as their God; this neither the Devils, nor wicked men can do.

They tremble to think of God, and with Adam and Eve, Gen. 3. would runne away, and hide themselves from God, if they could. Indeed for a while hypocrites and ungodly persons may professe faith and affi­ance in God, they may seem to trust in him, and to relie on him; as it is said of such, Mic. 3. 11. Yet will they lean upon the Lord. But when their Cōsciences are thorowly awakened, and they are made sensible of the condition they are in, then is that fulfilled, Isai. 33. 14. The sinners in Sion are afraid, fearfulnes hath surprised the hypocrites; Who among us shall dwell with the de­vouring fire? who among us shall dwell with everlasting burnings?

That there is a God, & but one God. In God] As there is a God, which the very light of nature doth shew; The heavens declare the glory of God, and the firmament sheweth his handie worke, Psal. 19. 1. The invisible things [Page 11] of God from the Creation of the world are clearly seen, being understood by the things that are made, even his eternall power and Godhead, Rom. 1. 20. so there is but one God. Idols are cal­led gods, because of that opinion which Idolaters have of them. Thus Jacob called Labans Idols his gods, Gen. 31. 32. Judges and Magistrates are called gods, because in respect of that Power and Authority that they are in, they in a speciall man­ner resemble God, and are as his De­puties and Vicegerents. I have said, ye are gods, Psa. 82. 6. Thou shalt not revile the gods, Exod. 22. 28. But truly and properly so called there is but one God. I am God, and there is none else, Isa. 45. 22. Thou shalt have none other gods before me, Exod. 20. 3. We know that an Idol is nothing in the world, (that is, no such thing as an [Page 12] Idolater takes it to be) and that there is none other God but one. For though there be that are called gods, &c. yet un­to us there is but one God, &c. 1 Cor. 8. 4, 5, 6. That God is a Spirit, infinite & eternall. God truly and properly so called, is a Spirit, Iohn 4. 24. And not onely a Spirit, (for so the souls of men, and Angels also are spirits, Hebr. 12. 23. & 1. 14.) but he is an immense and infinite Spirit, which none else is. Do not I the Lord fill hea­ven and earth, Ier. 23. 24. Yea, the hea­ven, even the heaven of heavens cannot contain him, 1 King. 8. 27. God also is an eternall Spirit, which neither the soul of man, nor an Angel is. He is the high and lofty one that inhabi­teth eternity, Isa. 57. 15.

The name of Father how attri­buted unto God. The Father] Sometimes the name of Father being attributed unto God, is taken essentially, and is common to the whole Trinitie. [Page 13] Have we not all one Father? hath not one God created us, Mal. 2. 10. I will be a Father unto you, and you shall be my sonnes and daughters, saith the Lord Almighty, 2 Cor. 6. 18. Sometimes it is taken personally, and belongs onely to the first Person of the Tri­nity, who is called the Father in re­spect of the second Person called the Sonne: Our fellowship is with the Father, and with his Sonne Iesus Christ, 1 Iohn 1. 3. Thus is the word Father here taken, as appears by that which follows, And in Iesus Christ his onely Sonne, &c. The whole Trinity is our Father, but onely the first person of the Trinitie is Christs Father.

When it is here said, I beleeve in God the Father, it is not meant that the first Person onely, the Father, is God, as if the Sonne were not God, and the Holy Ghost God also; [Page 14] The Fa­ther how the first Person of the Trinity but onely the Father is first mentio­ned, as being the first Person of the three; the first Person, I say, not in time, nor in dignity (for they are all co-eternall and co-equall) but in order and proceeding. For the Father is of himself, not proceeding from any other; but the Sonn pro­ceedeth from the Father, and the Holy Ghost both from the Father and from the Sonne. I proceeded forth and came from God, saith Christ, Iohn 8. 42. The Spirit of truth which pro­ceedeth from the Father, Iohn 15. 26. And so the Spirit also proceedeth from the Sonne, and is therefore cal­led the Spirit of the Sonne, Galath. 4. 6. and is said to be sent by the Sonne; Whom I will send, saith Christ, speak­ing of the Spirit, or, Holy Ghost, Iohn 15. 26. which argues that the Holy Ghost doth proceed from the [Page 15] Sonne, hath the Divine Nature communicated unto him by the Sonne, as well as by the Father, even as the Sonne is said to be sent by the Father, Iohn 3. 16. and in other places, because hee doth proceed from the Father, and hath the Di­vine Nature communicated to him by the Father. But the Father is never said to be sent either by the Sonne, or by the Holy Ghost, as not proceeding either from the one, or frō the other. Thus then the Father is God, and so is the Son, and so the Holy Ghost, all one and the same God, though severall and distinct Persons. These three are one, 1 Ioh. 5. 7. They are three, and yet one; three Persons, yet one God. As Persons they differ each from other, as God they are the same one with another. This is a great Mysterie, which [Page 16] though we cannot comprehend, as being above reason, yet we must be­leeve, as being revealed in the Scripture.

As the Fa­ther is Al­mighty, so is the Son and the Holy Ghost also. Almighty] This attribute Almigh­ty, is not peculiar to the first Person the Father, but is common to all the three Persons. As the Father is Almighty, so is the Sonne, and so the Holy Ghost also. For God as God, is Almighty, and therefore each Person of the Trinitie being God, is Almighty: Yet (as Athana­sius saith) there are not three Al­mighties, but one Almighty. For the Father, the Sonne and the Holy Ghost are one and the same God, and so one and the same Almighty.

That God is Almigh­ty, and how he is Al­mighty. Now that God is Almighty is clear by Scripture. I am God Almigh­ty, saith he, Gen. 17. 1. God Almighty blesse thee, said Isaac to Iacob, Gen. 28. 3. [Page 17] God is stiled The Almighty. Ruth 1. 20. 21. The Almighty hath dealt very bitterly with me, said Naomi: And again, The Almighty hath testified a­gainst me. God is Almighty, in that he can do all things whatsoever he pleaseth. With God nothing shall bee unpossible, Luke 1. 37. True it is, God cannot lie, Tit. 1. 2. He cannot deny him­self, 2 Tim. 2. 13. But this doth not derogate from his Almightinesse, because these things, to lie, to deny himself, and the like, note imper­fection; and to doe them argues weaknesse, and not Power. How weak is thine heart, saith the Lord, see­ing thou dost all these things? Ezek. 16. 30. God being Almightie, 1, Let us fear to offend him. Do we provoke the Lord to jealousie? are we stronger then he? 1 Corinth. 10. 22. Who ever hardened himself against him, and pro­spered? [Page 18] Iob 9. 4. 2. Let us with boldnesse flie unto him, and trust in him. O Lord God of our Fathers (said Iehoshaphat) Art not thou God in hea­ven, and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee? 2 Chron. 20. 6. And verse 12. O our God, wilt thou not judge them? for wee have no might against this great Com­pany that commeth against us; neither know we what to do, but our eyes are up­on thee. So Paul, I know (said he) whom I have beleeved, and that he is able to keep that which I have committed un­to him against that day, 2 Tim. 1. 12.

How God made hea­ven earth Maker of heaven and earth] Crea­tour of heaven and earth. In the be­ginning God created the heaven and the earth, Gen. 1. 1. To create is as much as to make of nothing, & so God made [Page 19] heaven and earth. By faith we under­stand that the world was framed by the Word of God, (the Word of his pow­er, his most powerfull Will & Plea­sure) so that things which are seen, were not made of things which do appeare, Heb. 11. 3.

What is meant by heaven and earth. Heaven and Earth] These two being the principall parts of the world, are put for the whole world, and all things in it. Sometimes the Sea (being a vast body) is also ex­pressed. The God of heaven, which hath made the Sea, and the drie Land, Ionah 1. 9. Sometimes heaven, earth and Sea, and all that is in them; as Ne­hemiah 9. 6. Exod. 20. 12.

Heaven how taken. By Heaven is meant, first, The Air, which in Scripture is called Heaven. The fowls of heaven, that is, of the Air, Psal. 79. 2. and so in other places. Secondly, that higher Hea­ven, [Page 20] wherein are the Sunne, Moon, and Starres, which are therefore cal­led The host of heaven, Deuteron. 4. 19. And thirdly, above these Heavens there is a third Heaven, as it is called 2 Corinth. 12. 2. which is the place of Blisse and happinesse, and there­fore is called Paradise, 2 Cor. 12. 4. This seems to be it also which is called The Heaven of Heavens, 1 King. 8. 27. Nehemiah 9. 6. That is, the highest and most excellent heaven; as Song of Songs, that is, a most rare and excellent Song.

To be the Maker of Heaven & Earth be­longs, as to the Father, so also to the Sonne, and to the H. Ghost. Now as the Attribute Almighty belongs to all the three Persons, so also doth this, Maker of Heaven and Earth. It belongs to the Father; There is but one God, the Father, of whom are all things, 1 Corinth. 8. 6. yet not to the Father onely, but to the Sonne also. One Lord Jesus Christ, by [Page 21] whom are all things, 1 Corinth. 8. 6. All things were made by him, and without him was nothing made that was made, John 1. 2. So Col. 1. 16. And so like­wise to the holy Ghost; The Spirit of God hath made me, said Elihu, Job 33. 4. And he that made him, made all. As God made all things, so in and for all things is he to be glorifi­ed. The Lord hath made all things for himself, saith Salomon, that is, for his own glory, Prov. 16. 4. For of him, and through him, and to him are all things; to him be glory for ever, Amen. Rom. 11. 36. See Nehem. 9. 5, 6. Rev. 4 10, 11.

As God made all, so he pre­serves and governs all Furthermore, as God is the Ma­ker, so he is also the Preserver, and Governour of all things. In this re­spect Christ said, My Father worketh hitherto, and I worke, John 5. 17. On the seventh day hee ceased from working, so as not to Create any [Page 22] more kindes of Creatures, but in respect of Preserving and Govern­ing his Creatures he ceased not, nei­ther doth cease. Thou preservest them all, Nehem. 9. 6. His Kingdome ruleth over all, Psal. 103. 19. In this respect also is God to be glorified. O blesse our God people, and make the voice of his praise to be heard; which holdeth our soul in life, and suffereth not our feet to be moved, Psalm. 66. 8, 9.

Necessary to beleeve in Iesus Christ. And in Jesus Christ] As it is ne­cessary to beleeve in God, so is it to beleeve in Jesus Christ. Ye beleeve in God, beleeve also in me, saith Christ, John 14. 1. Christ is the onely Me­diator betwixt God and us, 1 Tim. 2. 5. We cannot have accesse to God, but by Christ, John 14. 6.

What the name Iesus doth import. Iesus] This name Jesus comes of a word in the Hebrew that signifies to save, and it imports as much as a [Page 23] Saviour. Thou shalt call his Name Je­sus, for he shall save his people from their sinnes, said the Angel to Joseph, Mat. 1. 21. where the reason of the name is rendred. And the Angel Gabriel had said before unto Mary, Thou shalt conceive in thy Wombe, and bring forth a Sonne, and shalt call his Name Jesus, Luke 1. 31. To which words (not to the other related by S. Mat­thew, though that place be noted in the Margent of our Bibles) S. Luke hath reference afterward, when he saith, And when eight dayes were ac­complished for the circumcising of t [...]e Childe, his name was called Jesus, which was so named of the Angel before he was conceived in the Wombe, Luke 2. 21. Christ was conceived in the Womb before the Angel spake to Ioseph a­bout naming him Iesus, but not when he spake to Mary about it. By [Page 24] Iosua, Ie­sua, and Iesus, are all one name. Compare Ios. 1. 1. & other pla­ces, with Neh. 8. 17. & Heb. 4. 8 the Name Iesus is sometimes meant Iosua, who after Moses was Captain and Commander over the Israelites, and brought them into Canaan. See Acts 7. 45. and Hebr. 4. 8. Iosua in those places is the Iesus that is spo­ken of; he had the same name with our Saviour, and was a Type and Figure of him. So also we read of others who were likewise called Ie­sus, but all Iesusses besides the Lord Iesus Christ, were either onely Savi­ours in name, not in deed; or but temporall and Typicall Saviours; onely our Lord Jesus is the true and everlasting Saviour. Iesus Christ yesterday, and to day, and the same for ever, Hebr. 13. 8. He is the Author of eternall salvation to all them that obey him, Hebr. 5. 9. Neither is there salva­tion in any other, &c. Acts 4. 12. See Luke 2. 11.

What the name Christ sig­nifieth. Christ] Our Saviour in the Old Testament is called Messiah, Dan. 9. 25, 26. In the New Testament he is called Christ. The words Messiah and Christ signifie both one thing, onely the one is Hebrew, the other Greek. See Iohn 1. 41. and 4. 25. They signifie as much as Anointed. Com­pare Acts 4. 25, 26. with Psal. 2. 1, 2. The reason of the Name appears, Psal. 45. 7. God hath anointed thee with the oyl of gladnesse above thy fellows.

Christs threefold Office. This name Christ imports the Of­fice to which our Saviour was an­ointed, which Office was threefold, viz. the Office of a Priest, the Office of a Prophet, & the Office of a King. Kings were anointed, 1 Sam. 10. 1. and so other places shew the same. Priests also were anointed, Exo. 29, 7 And Eliah is commanded of God, [Page 26] 1 King. 19. 16. to anoint Elisha to be Prophet in his roome; which seems to be meant of outward an­ointing, as Kings and Priests were anointed. But that outward and vi­sible anointing with oyl did signifie inward & invisible anointing with the Spirit, and so onely was our Sa­viour anointed; not any materiall Oyl, but the Spirit was powred up­on him. See Ioh. 3. 34. & Isa. 61. 1. with Luke 4. 18. & 21. Christ was anointed to be a Priest; Thou art a Priest for ever after the Order of Melchisedec, Ps. 110. 4 [...]t was spoken to our Saviour, as is shewed, Hebr. 5. 6, 10. and 6. 20. and 7. 15, 17, 21. Christ was a Priest to offer himself a Sacrifice unto God for our sins, and to make atone­ment for us. He appeared to put away sinne by the sacrifice of himself, Hebr 9. 26. Therefore he is called The Lamb [Page 27] of God that taketh away the sinne of the world, Iohn 1. 29. And as a Priest Christ doth still make intercession un­to God for us, Hebr. 7. 25. Rom. 8. 34. Christ was anointed to bee a Pro­phet. See Deuter. 18. 15. with Acts 3. 22. and 7. 37. Christ came as a Prophet to make known the Will of his Father unto us. No man hath seen God at any time; the onely begotten Son, which is in the bosome of the Father, hee hath declared him, John 1. 18. God who at sundry times, and in divers manners spake in times past unto the Fathers by the Prophets, hath in these last dayes spo­ken unto us by his Sonne, &c. Heb. 1. 1, 2. I know that Messias commeth, which is called Christ; when he is come, he will teac [...] us all things, John 4. 25. And as Christ, when hee was upon earth, did teach in his owne person, so doth hee still by his Ministers; [Page 28] Teaching them to observe all things that I have commanded you; and lo I am with you alway to the end of the World, Mat. 28. 20. He that heareth you, hea­reth me; and he that despiseth you, de­spiseth me, Luke 10. 16.

Christ was anointed to be a King. Zach. 9. 9. with Matth. 21. 5. Christ as a King doth reign in the hearts of Beleevers, so that sinne doth not reign in them, nor have dominion over them. Rom. 6. 12, 13, 14. and see 2 Cor. 12. 9. and Philip. 4. 13. As a King Christ doth protect and de­fend those that belong unto him. See Act. 18. 9, 10. Rom. 8. 35, 36, 37. And as a King he doth destroy his enemies that stand out against him, and will not submit unto him. Those mine enemies that would not suffer me to reign over them, bring hither, and slay them before me, Luke 19. 17. He must [Page 29] reign untill his enemies be made his foot­stool, 1 Corinth. 15. 25. This shall be fully accomplished at Christs com­ming to judgement, which belongs to his Kingly Office: He shall judge the quick and the dead at his appearing, and his Kingdome, 2 Tim. 4. 1.

How Christ is the Son, the onely Son of God His onely Sonne] Every true be­leever is the Childe of God. To as many as received him, to them he gave power to bee the Sonnes of God, even to them that beleeved in his name, John 1. 12. You are all the Children of God by faith in Christ Jesus, Galath. 3. 26. But none are so the sonnes of God as Christ is. Others are the sonnes of God onely by adoption. A sonne by adoption is one that is freely, and of meere grace, and favour made choice of, and taken to be as a sonne, when as otherwise by nature he is not a son; Heb. 11. 24 see Exo. 2. 10. Act. 2. 21 [Page 30] God hath predestinated us to the adoption of sonnes through Iesus Christ, &c. Ephe­sians 1. 5. God sent his Sonne, &c. that we might receive the adoption of sonns, Gal. 4. 6. But Christ is the Sonne of God by Generation, he is Gods begotten Sonne; Thou art my Sonne, this day [...]ave I begotten thee, Psal. 2. 7. Thus none but Christ is the Sonne of God, this dignity is peculiar un­to him, neither man nor Angel is capable of it. To which of the Angels said God at any time, Thou art my Son, this day have I begotten thee, Heb. 1. 5. Thus then Christ is the onely Sonn of God, that is, the onely begotten Sonne, as he is called Iohn 3. 16. and in other places. Beleevers are in some sense begotten of God; Of his own will begat he us, &c. Iames 1. 18. but they are onely in a Metaphori­cal sense begotten of God, in respect [Page 31] of that renovation, which God by his Spirit doth worke in them; in which respect they are said also to be Partakers of the Divine Nature, 2 Pet. 1. 4. Whereas Christ is other­wise begotten of God, having the same substance with God, and be­ing one and the same God with the Father: I and my Father are one, saith he, Iohn 10. 30. Christ one and the same God with the Father. that is, one God, though two Persons. So Iohn 1. 1. In the beginning was the VVord, (that is, Christ, the second Person of the Trinity, the Son; see 1 John 5. 7. and Revel. 19. 13.) and the Word was with God, (to wit the Father) and the Word was God. And Rom. 9. 5. Christ is called God blessed for ever. And 1 Joh. 5. 20. it is said of him, This is the true God.

How Christ is Lord, our Lord. Our Lord] David was the Lords Anointed, 2 Sam. 19. 21. and so was [Page 32] Saul, 1 Sam. 24. 6. and Cyrus, Esay 45. 1. But Jesus Christ is not onely the Lords Christ, that is, the Lords anointed, as he is called Luke 2. 26. But he is also the Lord Christ; To you is born this day in the Citie of David, a Saviour, which is Christ the Lord, Luke 2. 11. Christ is the Lord of glory, that is, a most glorious Lord, as the A­postle stiles him, 1 Cor. 2. 8. He is the onely Lord; To us there is but one Lord Jesus Christ, by whom are all things, 1 Cor. 8. 6.

Christ is our Lord, first, as he is God; For God is the Lord, Psal. 118. 27. As God he made all, and so is Lord over all. Secondly, hee is our Lord as he is Mediator betwixt God and man. Thus all Power both in heaven and in earth is given unto him, Matth. 28. 18. To this end Christ both dyed and rose, and revived, that be [Page 33] might be Lord both of the dead and living, Rom. 14. 9. Christ hath re­deemed and purchased us with his blood, and in that respect is Lord over us; He dyed for us, that we should not live unto our selves, but unto him, &c. 2 Cor. 5. 15. Let none therefore think to be saved by Christ, except they be obedient unto Christ; they that will not have him for a Lord & Soveraign, must not think to have him for a Jesus & Savior. Commonly in the Scripture these two are joyn­ned together, Lord Jesus, or Lord and Saviour; if he be not our Lord, he will no bee our Jesus, our Savi­our. He is the Author of eternall salva­tion to all that obey him, Heb. 5. 9.

Of Christs incarnatiō, and his as­sumption of our hu­mane na­ture. Who was conceived by the Holy Ghost, born of the Virgin Mary] In the fore­going words is shewed Christs Divi­nitie and Godhead, in these and [Page 34] the rest that follow is shewed his humanity and Manhood: Yea these words shew the manner of Christs Incarnation, and how he assumed our nature. The Word was made flesh, John 1. 14. that is, the second Per­son of the Trinitie, the Sonne, assu­med humane nature, and was made man. Christ being in the form of God, thought it not robbery to be equall with God; But made himself of no reputation, and took upon him the forme of a servant, and was made in the likenesse of men: Philip. 2. 6, 7. He was made man, true man, like unto other men, yet without sinne, Hebr. 4. 15. So that one and the same Person Jesus Christ, is both God and man; being God from all eternity, in due time, he also was made man. When the ful­nesse of time was come, God sent his Son, made of a woman, Galath. 4 4. This [Page 35] woman was called Mary, which is the same name with Miriam, as it is written in the Old Testament. When she conceived and bare Christ, she was a pure Virgin; Be­hold a Virgin shall conceive and bear a Sonne, and shall call his name Immanuel, that is, being interpreted, God with us: Isai. 7. 14. It was prophesied of Christ, who was conceived and Born of a Virgin, Matth. 1. 22, 23. It was not by the concurrence of man, but by the Power of the Holy Ghost that Christ was conceived in the Wombe of his Mother: That which is conceived in her is of the Holy Ghost, said the Angel to Ioseph, Mat. 1. 20. And so the Angel told the blessed Virgin, The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee, &c. Luke 1. 35. Therefore Christ was holy from [Page 36] his very Birth and Conception, all­together, free from that originall pollution, which others, being con­ceived and borne after the ordinary course of Nature, draw from Adam, and bring into the world with them; as David confessed of him­self, Psal. 51. 5. That therefore Iob 254. How can man be clean that is born of a woman? that, I say, is meant of such as are borne after the usuall manner, by naturall generation; it extends not unto Christ, whose birth was extraordinary, and above nature. As the Virgin did corporally conceive & bear Christ in her womb, so must we spiritually conceive and bear him in our hearts. My little Children, of whom I travell in birth a­gain, untill Christ be formed in you, said Paul to the Galatians, Gal. 4. 19. And Christ pointing at his Disciples, [Page 37] said, Behold my mother and my bre­thren. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother, Matth. 12. 49, 50.

Of Christs Passion or suffering. Suffered under Pontius Pilate] Christs whole life was a continuall suffering; his very Incarnation was a Passion. For him who was God blessed for ever, to take upon him the nature of man; for him who was Lord of all, to take upon him the forme of a servant, this was a great and wonderfull suffering. So whiles hee lived hee was never free from suffering. Being newly born he was laid in a Manger, there being no room for him in the Inn where he was, Luke 2. 7. Eight dayes af­ter his Birth he was circumcised, Luke 2. 21. Soon after he was perse­cuted by Herod, and was fain to be [Page 38] carried into Egypt to escape the danger he was in, Matth. 2. 13, 14, 15. Of the rest of Christs life untill hee was about thirty yeares old, Luke 3. 23. the Scripture speaks but little, it being not so necessary for us to know. Yet thus much it tells us plainly of him, that he was subject to Joseph and Mary, Luke 2. 51. And it intimates unto us, that Christ did exercise the Trade that Ioseph his Mothers husband was of. For whereas it is said Matth. 13. 55. that some did say of him, Is not this the Carpenters son? S. Mark relates it, Is not this the Carpenter? Mark 6. 3. Which implies, that as Ioseph his supposed Father, was a Carpenter, so he also (for a while) did follow the same Trade. After that he came abroad to shew himselfe to the world, and to execute the Office for [Page 39] which he was sent, how was he op­posed by the Scribes, and Pharisees, and such as could not endure the holinesse of his Life and Doctrine? Besides he still lived a mean and de­spicable kinde of life; Though he were rich, yet for our sakes he became poor, 2 Cor. 8. 9. Even so poor, that others did minister to him of their substance, Luke 8. 3. And whereas the Foxes have holes, and the Birds of the air have nests, he had not where to lay his head, Luk. 9. 58. Thus was Christ continually suffering all his life long; but the things that he suffered at the last, at, and immediately be­fore his death, were such, and so great, that they peculiarly are cal­led his Passion, or Suffering. And this is that which is here said, Suffe­red under Pontius Pilate. This Ponti­us Pilate was Governour of Iudea [Page 40] under Tiberius the Romane Empe­rour, to whom the Jews were then subject. See Luke 3. 1. Pilate was the Judge that gave sentence upon Christ, and condemned him, as all the Evangelists record. And even forraign Writers, as namely Josephus a Jew, and Tacitus a heathen, testifie that Christ was put to death by Pontius Pilate. But the Scripture re­lates as more fully what Christ suf­fered; to wit, how he was buffetted, spit upon, reviled, scourged, crow­ned with Thorns, &c. so also why he suffered, to wit, not for any of­fence that he had done; no, Pilate himself (as the Evangelists shew) did divers times declare him to bee innocent; but for our sins, which he was to beare, and to satisfie for. He bare our sins in his body on the tree, 1 Pet. 2. 24. Him that knew no sinne, [Page 41] God made sinne for us, 2 Corinth. 5. 21. Surely he was wounded for our trans­gressions, he was bruised for our iniqui­ties, the chastisement of our Peace was upon him, and with his stripes we are healed. All we like sheep went astray, turning every one to his owne course, and the Lord laid upon him the iniquities of us all, Isai. 53. 5, 6.

Of Christs crucifying. Was crucified] Here follows now more particularly after what man­ner Christ suffered. He was Crucifi­ed, that is, nailed alive to the Crosse, and so did hang untill hee were dead. So the History of the Gospel shews, and hence the Crosse of Christ is so much spoken of in the Scripture. This kinde of punish­ment was not in use among the Jewes, untill they came under the power of the Romans, with whom it was frequent. It was a punish­ment [Page 42] both full of pain, and also full of ignominie; onely such as were of meanest rank, and vilest Malefa­ctors were wont to have this punish­ment inflicted on them: why Christ suffered on the Crosse. yet as painfull and ignominious as it was, Christ was content to suffer it for our sakes. Yea, it was a cursed kinde of punishment, and therefore Christ submitted unto it, to free us from the curse, which by reason of our sinnes was due unto us. Christ (saith S. Paul) hath redeemed us from the curse of the Law, being made a Curse for us; for it is written, Cursed is every one that hangeth on a tree, Gal: 3. 13. And Phil. 2. 8, he exaggerates Christs hu­miliation by this; that he humbled himself, and became obedient unto death, even the death of the Crosse.

Of Christs Death. Dead] The Wages of sinne is death, Rom. 6. 23 Not onely the first death, [Page 43] the separation of the soul from the bodie, but also the second death, the damnation both of soul and body; as appears by the opposition in the words there immediately follow­ing, But the gift of God is eternall life through Jesus Christ our Lord. why Christ suffered death. Christ therefore suffered death, to free us from death, from the second death altogether; Verily, verily, (saith Christ) if a man keep my saying, he shall never see death; he meanes, eternall death, John 8. 51. So John 11. 26. He that beleeveth in me shall never die, to wit, eternally. And so also Christ by his death hath freed all that be­leeve in him from the first death, as it is a curse, so that the nature of it is changed, it is now to them as no death, but an entrance into life, even life eternall. The sting of death is sinne, (saith the Apostle) and the [Page 44] strength of sinne is the law; But thanks be unto God, who giveth us victory through Iesus Christ our Lord, 1 Cor. 15. 56, 57. To live to me is Christ, (saith he) and to die is gain, Phil. 1. 21. And he adds Vers. 23. that he desired to be dissolved, and to be with Christ, which was farre better for him.

How the death and passion of Christ is so efficaci­ous. The death and passion of Christ is of such vertue and efficacie, as to satisfie for our sinnes, and to deli­ver us from that wrath, which by reason of our sinnes is due to us, be­cause his death is not the death of a meer man, but of God himself, that Person that dyed for us, being not onely man, but God also. God as God is immortall, and cannot die, but God assuming the nature of man, in that nature, as man, did die for us. God with his owne blood hath purchased his Church, Acts 20. 28. The [Page 45] blood of Christ is the blood of God, and therefore it is indeed precious blood, as it is called 1 Peter 1. 19. It is a price sufficient to ransom and redeem all: Therefore what ever thy sinnes be, yet, as Paul said to the Jayler, Beleeve in the Lord Iesus Christ and thou shall be saved, Act. 16, 31.

Of Christs buriall. And buryed] Christ being dead, was buried, as the Evangelists testi­fie. And he was buried for these rea­sons. Reasons why Christ was buried First, to shew that he was tru­ly dead, and not in appearance one­ly. For men use not to be buryed till they be dead indeed. And the Scripture notes unto us, that Pilate did first diligently enquire, whether Christ was already dead, and was certified of that before hee would give leave that he should be buryed, Marke 15. 44, 45.

Secondly, that so Christs rising [Page 46] from the dead might bee the more conspicuous and manifest. There­fore he was not onely buryed, but buried in a Sepulchre hewne out of a Rock, and in a new Sepulchre, wherein none before had been bu­ried, Matth. 27. 60. Iohn 19. 41. So that it could not be said either that Christs Disciples did undermine the Sepulchre, and so get him away; or that it was not he but some other that did arise. Neither yet could it be pretended, that Christ rose not by his own power, but by the touch of some other that had been buryed there before; as we read of one who being laid in the grave of the Pro­phet Elisha, as soon as he touched the dead bones of the Prophet, re­vived, 2 Kings 13. 21.

Thirdly, Christs buryall was a further degree of his humiliation, in [Page 47] that he condescended and stooped so low, as to be laid in the Grave, the common receptacle of the dead. Iob speaking of a man that is most potent while he liveth, shews how low he shall be brought when he dyeth; Who shall declare his way to his face? and who shall repay him what he hath done? Yet shall hee bee brought to the grave, and shall remaine in the Tomb. The clods of the valley shall be sweet unto him, Iob 21. 31, 32, 33.

Fourthly, this makes Christs vi­ctory over death the more glorious, that he not onely dyed, but was also buryed; death seemed to have full conquest over Christ, having got him into its Den; yet even there did Christ vanquish and subdue it; O death I will be thy plagues, O grave I will be thy destruction, saith he, Hosea 13. 14. Now, through Christs victo­ry [Page 48] over death and the grave we may be assured that death shall bee no plague, the grave no destruction to us. We may say, O death, where is thy sting, O grave where is thy victory? 1 Cor. 15. 55. As Christ was cruci­fied, dead and buryed, so also must we in a Metaphoricall and mysti­call sense be crucified, dead and bu­ryed; that is, our old man, our car­nall corrupt nature must be crucifi­ed, dead, and buryed. They that are Christs have crucified the flesh, with the affections and lusts, Gal. 5. 24. Know­ing this, that our old man is crueified with Christ, that the body of sinne might be destroyed, that henceforth we should not serve sinne, Rom. 6. 6. And v. 3. & 4. Know ye not that so many of us as are baptized into Christ, are baptized into his death? Therefore we are buryed with him by Baptism into death, &c. So [Page 49] Col. 2. 12. Buryed with him by Baptisme.

Of Christs descending into Hell, and what is meant by it. He descended into Hell] As all the other Articles of the Creed are grounded upon, and clear by Scrip­ture, so is this also: For those words Psal. 16. 10. Thou wilt not leave my soul in Hell, suppose that his soul should be in Hell; otherwise it were absurd to say, that it should not be left there, if it should never be there: Now that was spoken by David not of himself, but of Christ. For David speaketh concerning him, &c. saith Peter, Act 2. 25—But what is here meant by Hell? Surely not that which we commonly understand by the word Hell, to wit, the place where after this life the damned are in torment; Christ never came there for any thing that we can finde in Scripture, and therefore we have no reason to make that any part of our Beliefe. [Page 50] The foure Evangelists, Matthew, Mark, Luke and John, write of Christ from his Incarnation to his Ascen­sion, yet mention no such thing, as that Christ went to Hell in that sense. Neither was it any part of the Gospell that Paul preached, as appears 1 Corinth. 15. 1, 2, 3, 4. There rehearsing some of the Heads of the Gospell which he had preached, he mentioneth Christs death, and his buriall, and his resurrection; but for his going to Hell (the Hell of the Damned) he neither expresly, nor implicitely makes any mention of it. Again, David was left in that Hell, in which Christ was not left; This appears by Peters argument; which he useth to prove that David in those words, Thou wilt not leave my soul in Hell, spake in the person of Christ, and not in his own person; [Page 51] He proveth it by this, that the words were not true, if meant of David, but most true as meant of Christ: Men and Brethren, (saith he) let me freely speak unto you of the Patriarch Da­vid, that he is both dead and buryed, and his Sepulchre remaineth with us un­to this day, Acts 2. 29. By Davids se­pulchre remaining with them unto that day, he means that David was left in Hell, and therefore when he said, Thou wilt not leave my soule in Hell, did not speak of himself, but of Christ, and of his resurrection. Therefore being a Prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loyns, according to the flesh, he would raise up Christ to sit on his Throne; he seeing this before, spake of the resurrection of Christ, that his soul was not left in Hell, nor his flesh did see corruption, Verse 30. and 31. Now [Page 52] if such a Hell be meant, as in which David was left (and such a Hell we must understand, if we will make S. Peters argument good) then can it not be the Hell of the Damned, the place of torment; for David was not left in that Hell, he never was in it, being none of the Reprobate, to whom alone that Hell appertain­eth. Further, it appears rather by Scripture, that when Christ dyed, as his body went to the earth, so his soul went to Heaven; and there­fore not to Hell, as it signifies the place of the Damned. This day shalt thou be with me in Paradise, said Christ to the beleeving Thiefe that was crucified with him, Luke 23. 43. now by Paradise is meant the third Heaven, the place of Blisse and Hap­pinesse, as appears 2 Cor. 12. 2. com­pared with 4. These reasons are [Page 53] sufficient to evince that by Hell here in the Creed, and so in those places of Scripture upon which this Article is grounded, is not meant the Hell of the Damned. But, may some say, what is then meant by it? I an­swer, the estate of the dead, or the power of death is meant by Hell; and the meaning of the Article is, that Christ so humbled himself, as that for a while he was in the estate of the dead, and under the power of death, though (as David prophesied of him) he did not long continue in that estate, but was soon delivered out of it. Christ being risen from the dead, (saith the Apostle) dyeth no more, death hath no more dominion over him, Rom. 6. 9. That intimates, that for some time, though but a short time, Christ was under the power of death, and it had dominion over [Page 54] him. This power and dominion of death, whereby it having separated the soul from the bodie, keeps it still in that state of separation, untill the body be raised up, and the soule and it re-united together; this (I say) is that which is meant by Hell, when Christs descending into Hell, or his not being left in Hell is spo­ken of. The words in the Originall which are translated Hell, Sheol. Hades. do not properly and directly signifie Hell, as taken for the place of Torment, but they signifie either the grave, or the power of death, and the estate of the dead in generall, whether their souls be in the place of torment, or in the place of comfort. And thus our English word Hell is sometimes used As Psa. 89. 48. in the old vulgar Translation, which is in the Book of Common Prayer, What man is hee [Page 55] that liveth, and shall not see death? and shall he deliver his soul from the hand of Hell? The Interrogation hath the force of a strong Negation, and the meaning is, that certainly there is no man living that shall not see death; none that shal deliver his soul frō the hand of Hell, that is, either of the grave, as our last translation hath it, or of the power of death. For it were absurd there to understand the Hell of the Damned, many through Christ being delivered from that Hell. And so Revel. 20. 14. where it is said, Death and Hell were cast into the Lake of fire, by Hell cannot be meant the Hell of the Damned, for that is meant by the Lake of fire; but the Power and Dominion of death is meant, which after the resurrecti­on there spoken of, shall have no place any where but in that Lake of [Page 56] fire, which is there called The second death.

Of Christs rising from the dead. The third day he rose again from the dead] After Christs humiliation followed his exaltation, the first step and degree whereof was his Re­surrection or rising from the dead. That Christ rose from the dead, all the Evangelists have diligently re­corded, and the Apostles diligently preached. See Acts 1. 22. and 4, 33. and 1 Cor. 15. 4, 15. This Article of Christs rising from the dead, is of such concernment, that S. Paul sayes, If Christ be not risen, then is our preaching vaine, and your faith is also vain, 1 Cor. 15 14. And again, vers. 17. If Christ be not risen, your faith is in vain, you are yet in your sinnes.

Reasons why Christ rose from the dead. It was necessary that Christ, though hee dyed, and was buryed, and remained a while under the [Page 57] power of death, yet should rise a­gain. 1. For the fulfilling of the Scriptures. For it was written of him, that his soul should not be left in Hell, nor his flesh see corruption, Psal. 16. 10. Therefore there was a necessity of his rising from the dead, as S. Peter sheweth, Acts 2. 24. 25, &c. Whom God hath raised up, having loo­sed the pains of death, because it was not possible that he should be holden of it. For David speaketh concerning him, &c. So elsewhere in the Old Testament Christ is spoken of as abiding for ever, Psal. 110. 4. Dan. 7. 13, 14. Which did not import (as some erroniously conceived, John 12. 32, 33, 34.) that Christ should not die, but that hee should not remain dead, but be rai­sed up, and live for ever. O fools, and slow of heart to beleeve all that the Pro­phets have written! Ought not Christ to [Page 58] suffer these things, and to enter into his glory? Luke 24. 25, 26. So spake Christ to some, who startled at his death, and when they were told of his resurrection, were slow to beleeve it. And in that same Chapter, verse 45, 46. it is said, that comming to his Apostles, He opened their understand­ing, that they might understand the Scriptures. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.

2. To make it appear, that by his death he had fully satisfied for our sinnes, and wrought out our re­demption for us. Who was delivered for our offences. and was raised again for our justification, Rom. 4. 25. We trusted that it had been he that should have re­deemed Israel, Luk. 24. 21. So they spake who knew Christ to have been [Page 59] dead, but doubted of his rising a­gain; They did before expect re­demption by him, but now they had small hope of it. And indeed if Christ had onely dyed, and not risen from the dead, all hope in him might well have dyed with him. But Blessed be God, and the Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us againe unto a lively hope through the resurrecti­on of Jesus Christ from the dead, unto an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us, 1 Pet. 1. 3, 4.

3. To assure us of our resurrecti­on. For the resurrection of the Members depends upon the resur­rection of the Head; the resurrecti­on of Christians depends upon Christs Resurrection. See after up­on those words, The resurrection of the body.

Quest. But if Christ rose the third day, to wit, after that he dyed, how is it said, that he should be three dayes, and three nights in the heart of the earth? that is, in the grave, Matth. 12. 40.

Answ. That is not so to be understood, as if Christ were three dayes and three nights compleat in the grave, but onely some part of three dayes, and three nights. He dyed (as the Evangelists shew) the day before the Jewish Sabbath, that is, on Fri­day (as we call it) in the afternoon, and was buryed the same day. That part of the day stands for the whole day, and also the night going be­fore, which (the Jews beginning their naturall day, that consists of 24 hours, at Evening, Levit. 23. 32.) did belong unto it. Then he rested in the grave all the night following, [Page 61] and the next day, which we call Saturday. And the night after hee also remained in the grave, rising early in the Morning on Sunday, as we call it. Now together with that night is rekoned the day following, to which it belonged, and so taking the part for the whole (as some­times it is taken) Christ was three dayes and three nights in the grave, though otherwise hee was little a­bove two nights and one day in it. After this manner is it said, that Esther and the Jewes did fast three dayes and three nights, Esth. 4. 16. for the Fast was ended on the third day, as is clear by Esthers putting on her royall apparell, and addressing her selfe to the King on that day; Esther 5. 1.

As Christ rose from the dead cor­porally, so must we spiritually; wee [Page 62] must rise from the death of sinne, to the life of grace. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light, Ephes. 5. 14. We are buryed with him by Baptisme in­to death, that like as Christ was raised by the glory of the Father, even so we also should walk in newnesse of life, Rom. 6. 4. And Vers. 11. Likewise reckon ye your selves dead indeed unto sinne, but alive unto▪ God through Jesus Christ our Lord. And Col. 2. 12. Buryed with him by Baptisme, wherein also you are risen with him, &c. And Col. 3. 1. If ye then be risen with Christ, seeke those things which are above, where Jesus Christ sit­teth at the right hand of God.

He ascended into heaven] This is the second step of Christs exaltati­on. That Christ ascended into hea­ven, the Scripture testifies, Mark 16. 19. Luke 24. 51. Acts 1. 9.

Of Christs Ascension into Hea­ven. It was requisite that Christ should ascend into heaven. Reasons why Christ ascended into Hea­ven. First, because he came down from heaven, not that he brought his body from hea­ven, (as some Hereticks imagined) but in that by his Incarnation he made himself manifest upon earth, whereas before he onely kept resi­dence (as it were) in heaven. The Word was made flesh, and dwelt among us, and we beheld his glory, as the glory of the onely begotten Sonne of God, &c. Iohn 1. 14. In this respect Christ is called The Lord from Heaven, 1 Cor. 15. 47. And its said, that he came down from Heaven, John 1. 13. Now as Christ thus came down from hea­ven, so having finished the worke for which he came, it was meet hee should return to heaven. I came forth (sayes Christ) from the Father, and am come into the world; again, I leave the [Page 64] world, and go to the Father, John 16. 28. And speaking to his Father, I have glorified thee on earth, (said he) I have finished the work which thou gavest me to do. And now, O Father, glorifie me with thine ownself, with the glory which I had with thee before the World was, Iohn. 17. 4, 5.

Secondly, that it might appeare, that his Kingdome is not of this world, as he said John 18. 36.

Thirdly, that hee might shew himself to triumph over sinn, death, and him that had the power of death, that is, the Devill. Thou hast ascended on high, thou hast led captivity captive, Psal. 68. 18. That was spoken of Christ, as the Apostle sheweth, Ephes. 4. 8. To lead captivitie captive, is as much as to lead a multitude of Captives, as appears by Iudges 5. 12.

Fourthly, that he might send [Page 65] down the Spirit, and inrich his Church with the gifts and graces of the Spirit. Thou hast ascended on high, &c. thou hast received gifts for men, Psal. 68. 18. When hee ascended up on high, &c. he gave gifts unto men, E­phes. 4. 8. The holy Ghost was not yet gi­ven, (to wit in such measure as af­terward) because that Iesus was not yet glorified, Iohn 7. 39. It is expedient for you that I go away; for if I goe not away, the Comforter will not come unto you; but if I depart, I will send him un­to you, said Christ to his Disciples, Iohn 16. 7.

Fiftly, that having offered him­self a Sacrifice for us on the Crosse, he might present himselfe likewise unto God in heaven, and make in­tercession for us. For Christ is not en­tred into the holy places made with hands, which are the figures of the true, [Page 66] but into heaven it selfe, now to appear in the presence of God for us, Hebr. 9. 24.

6. That he might make way for us to ascend into heaven also. I go to prepare a place for you, said he to his Disciples, John 14. 2. Whither the forerunner is for us entred, even Jesus, &c. Heb. 6. 20. He is called the fore­runner, because he going before, and preparing the way, we also in due time shall follow after. But in the mean time in our hearts and affecti­ons we must ascend into heaven, whiles in respect of our bodies wee are here upon earth. Set your affecti­ons on things above, not on things on the [...]arth, Col. 3. 2. For our c [...]nve [...]s [...]tion is in heaven, Phil. 3. 20.

Of Christs sitting at the right hand of God. And sitteth on the right hand of God] This is the highest step of Christs exaltation. It is expresly mentio­ned Mark 16. 19. Hebr. 1. 3. and in [Page 67] other places. But how is Christ said to sit? And how on the right hand of God? First, for sitting, it is not here taken properly, as it imports such a distinct kinde of bodily posture. What is meant by sitting. It is not the intent of the Holy Ghost in the Scripture to shew what bodi­ly posture now in heaven Christ useth; to what purpose were it for us to know that? But to sit (we know) is a posture of State, and of Authority. Judges and Magistrates use to sit, and others in token of reverence & subjection, to stand before them. Moses sate to judge the people, and the people stood by Moses, &c. Exod. 18. 14. Therefore to shew Christs honour and dignity, his power and autho­ritie, he is usually in Scripture said to sit at the right hand of God. Onely when he appeared to Stephen, it is said that be stood at the right hand of [Page 68] God, Act. 7. 55, 56. He then appeared as ready to aid Stephen in the great conflict that he endured for his sake. In this sense God is said to sit, God sitteth upon the Throne of his holinesse, Psal. 47. 8. It notes Gods Majestie and Power; for otherwise properly God can neither sit nor stand.

What is meant by the right hand of God. So for the right hand of God, it is taken metaphorically, and not pro­perly. For God is a Spirit, John 4. 24. and therefore properly he hath no hand, either right or left. When eyes, ears, hands, and the like are attributed unto God, it is figurative­ly, the Scripture condescending to the weaknesse of our capacity, and speaking of God after the manner of men. Thus here, because amongst men it is an honour to be set at ones right hand, ( Salomon sitting him­self [Page 69] in his Throne, caused his mo­ther to sit at his right hand, 1 Kings 2. 19.) Therefore Christ is said to fit at Gods right hand, to shew the high honour to which he is exalted. The Lord said unto my Lord, sit thou at my right hand, untill I make thine enemies thy footstool. So David spake of Christ, Psal. 110. 1. The Apostle expresseth it thus, He must reign untill his enemies be made his footstool, 1 Cor. 15. 25. So that Christs sitting at the right hand of God, imports his Kingly Power, his reigning over all. It imports that which Christ said after his Resurrection, All power both in heaven and earth is given unto me, Matth. 28. 18. S. Paul speaking of Christ, saith, God set him at his owne right hand, Farre above all Principality and Power, and Might, and Dominion, and every Name that is named, not one­ly [Page 70] in this world, but also in that which is to come, Ephes. 1. 20, 21. So S. Peter saith, that C [...]rist is gone into heaven, and is on the right hand of God, Angels, Authorities and Powers being made subject unto him, 1 Pet. 3. 22.

Christ as man sit­teth at the right hand of God. Now this most high and glorious exaltation of Christ, belongs unto him, as man. As in respect of his Manhood he suffered, was crucified, dead, and buryed, and descended into Hell; so in respect of that na­ture also hee rose againe from the dead, ascended into heaven, and sit­teth at the right hand of God. So that this sitting at the right hand of God, doth not import equality with God, for that honour the humane nature is not capable of; but it im­ports honour next unto God, above all Creatures whatsoever; even as S [...]l [...]m [...]ns Mother being set at his [Page 71] right hand, and he in his Throne, had honour next to him, above others, yet beneath him.

This makes wonderfully for the comfort and encouragement of such as trust in Christ, that hee is thus exalted. Who is he that condem­neth? it is Christ that dyed, yea rather that is risen again, who is even at the right hand of God, who also maketh in­tercession for us, Rom. 8. 34.

Of Christs comming to judge both the quick and the dead. From thence he shall come to judge both the quick and t [...]e dead] From whence shall he come? Not from the right hand of God, which was immediately before mentioned; no, for then especially shall Christ ap­pear to sit at the right hand of God, when he commeth to judgement; Hereafter ye shall see the Sonne of man sitting on the right hand of Power (that is, of God, to whom belongeth Power [Page 72] Psal. 62. 11.) and comming in the Clouds of Heaven, to wit, to judge­ment, Matth. 26. 64. From whence Christ shal come to judge the quick and the dead. Therefore these words from thence, have refe­rence to Heaven. He ascended in­to Heaven, and (there) sitteth on the right hand of God. And from thence (that is, from heaven) He shall come to judge both the quick and the dead. The Scripture is clear and expresse for this: Ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner, as ye have seen him go into heaven. So spake an Angel unto those who were with Christ at his Ascension, Acts 1. 11. So S. Paul speaking of Christs com­ming to judgement, saith, He shall descend from heaven, 1 Thes. 4. 16. And 2 Thess. 1. 7. He shall be revealed from Heaven.

To judge both the quick and the dead] So likewise the Scripture expresseth it, Acts 10. 42. and 2 Tim. 4. 1. and 1 Pet. 4. 5. Who are meant by the quick and the dead. Now by quick and dead are meant, first, in generall all, who­soever they be. We must all appeare before the judgement seat of Christ, Rom. 14. 10. and 2 Corinth. 5. 10. But more particularly and distinctly by quick are meant all that shall bee found alive at Christs cōming, & by dead are meant all that were dead before that time, who then shall be raised up, and so come to judge­ment. Behold (saith the Apostle) I shew you a Mysterie, wee shall not all sleep, (that is, die,) but we shall all be changed; In a moment, in the twinck­ling of an eye, at the last Trumpe, (for the Trumpet shall sound, and the dead shall be raised incorruptible, and we (he means all such as are then found [Page 74] alive) shall be changed, 1 Cor. 5. 51, 52. So 1 Thess. 4. 15, 16, 17. For this we say unto you by the word of the Lord, that we which are alive, and remaine unto the comming of the Lord, shall not prevent them which which are asleepe, (that is, which are dead) For the Lord himself shall descend from [...]eaven with a shout, with a voice of the Arch­angel, and with the Trump of God; and the dead in Christ shall rise first. Then we which are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the aire, &c. These places shew who are meant by quicke, who by dead, when it is said that Christ shall come to judge both the quick and the dead.

That Christ shall bee the Judge of all, besides the places before al­ledged, the Scripture plainly testi­fies, Act. 17. 31. and Rom. 2. 16. [Page 75] which places shew, that God will judge all, but by Christ, whom he hath exalted, and set at his owne right hand, to rule and govern all, and to execute judgement upon all. Thus is that meant John 5. 22. The father judgeth no man, but hath commit­ted all judgement to the Sonne. That is, The Father judgeth not imme­diately by himselfe, but mediately by the Sonne, by Christ. And the reason there follows Verse 27. And hath given [...]im, (that is, The Father hath given the Sonne) Authority to execute judgement also, because he is the Sonne of man. That is, because he is man, and so fit to execute judge­ment in an outward and visible manner. For being man he shall be seen of men when he commeth to judgement. Behold he commeth with Clouds, and every eye shall see him, even [Page 76] they that pierced him, Revel. 1. 7. Wherefore (beloved) seeing you look for such things, be diligent that you may be found of him in peace, without spot, and blamelesse, 2 Pet. 3. 14.

Of the Ho­ly Ghost. I beleeve in the Holy Ghost] After the Articles concerning the two o­ther Persons of the Trinitie, the Fa­ther and the Sonne, followes this Article concerning the third Per­son, the Holy Ghost. This Person in Scripture is called The Spirit, 1 John 5. 6. Ephes. 5. 18. The Spirit of God; and The Spirit of Christ, Rom. 8. 9. The Holy Spirit, or, The The word Ghost imports as much as Spirit. Ghostly Father, and ghostly Counsell, is as much as spirituall Father, and spirituall Counsell. Holy Ghost, Luke 11. 13. Rom. 5. 5. and 1 John 5. 7. God as God is a Spirit, John 4. 24. And so also holy, Isai 6. 3. And therefore God the Father is a Holy Spirit, and so God the Sonne; yet the name is appropriated to the third Person, that Person is peculi­arly [Page 77] called The Spirit, and The Holy Spirit, or The Holy Ghost.

Why the third Per­son of the Trinitie is peculiarly called the Spirit, and the Holy Spirit, or the Holy Ghost. The third Person of the Trinity is peculiarly called The Spirit, ei­ther as being after an ineffable manner breathed forth (as it were) from the Father and the Sonne; or as inspiring the Prophets and Apo­stles, Those holy men of God spake as they were moved by the Holy Ghost, 2 Pet. 1. 21. And this Person also is peculiarly called Holy, as working sanctification, and making holy. The Father doth sanctifie, and so the Sonne, but by the Holy Ghost. I will put my Spirit within you, &c. E­zek. 36. 27. Whence sanctification is called sanctification of the Spirit, 2 Thess. 2. 13, because it is wrought by the Spirit. And they that are regenerated, or borne againe, are said to be born of the Spirit, Iohn 3. 5, 6, 8.

That the Ghost is God. The Holy Ghost is God, one and the same God with the Father and the Sonne; and therefore as we be­leeve in the Father, and in the Son, so also in the Holy Ghost. These three are one, 1 John 5. 7. They are three, that is, three Persons, yet one, that is one God. And that the Holy Ghost is God, is evident by that Act. 5. 3, 4. Peter said to Ananias, Why hath Satan filled thy heart to lie unto the Holy Ghost?—Thou hast not lyed unto men, but unto God. And that we are bap­tized in the name of the holy Ghost, as well as in the name of the Fa­ther, and of the Sonne, according to Christs injunction, Matth. 28. 19. This unanswerably proves, that as the Father is God, and the Sonne God, so is the Holy Ghost God al­so. For we may not be Baptized in the name of any meere Creature. [Page 79] Were ye baptized in the Name of Paul? said Paul, 1 Cor. 1. 13.

That the holy Ghost is a Person Again, the Holy Ghost is a Per­son, not an Attribute, as Wisdome, Mercy, Power, and the like; but as the Father is a Person, hath proper and peculiar subsistence, and as the Sonne is a Person, so is the Holy Ghost a Person likewise. This is clear, as by other places of Scrip­ture, so by that Matth. 3. 16. where it is said that the Holy Ghost came downe in the likenesse of a Dove. For no meere Attribute, no­thing but a Person can assume a bodily shape, wherein to appeare and shew it self. Sometimes indeed the Holy Ghost is put for the gifts and graces of the Holy Ghost. As Act. 19. 2. when Paul asked some, if they had received the Holy Ghost, they answered, We have not so much [Page 80] as heard whether there be any holy Ghost, that is, any such extraordinary gifts of the Holy Ghost, which in those Primitive times were bestowed upon Beleevers. But the Holy Ghost pro­perly taken is a Person.

That the holy Ghost is a Person distinct frō the Father and the Sonne, and proceed­eth from them both Again, the Holy Ghost is a Per­son distinct from the Father and the Sonne. They are three, 1 John 5. 7. The Holy Ghost is called ano­ther, to wit, besides the Father and the Sonne, John 14. 16, 17.

Lastly, the Holy Ghost is a Person proceeding from the Father & from the Son. This is proved before pag. 14 Our care must be that we have the communion of the Holy Ghost, 2 Corinth. 13. 14. That the Holy Ghost be shed a­broad in our hearts, Rom. 5. 5. That we be filled with the Spirit, Ephes. 5. 18. that is, with the sanctifying graces of the Spirit. Grow in grace, 2 Pet. 3. 18.

Of the ho­ly Catho­like Church The Holy Catholike Church] That is, I beleeve the holy Catholike Church, not in the Holy Catholike Church, as in the Holy Ghost; wee must beleeve onely in God, that is, trust onely in him, as before noted, But we must beleeve that there is a Holy Catholike Church. And what is that? What is meant by the holy Catholike Church? What is meant by Church. First, by Church here in the Creed, and so in the Scripture is not meant that which we commonly call the Church, to wit, the place where the people of God assemble and meet together to worship God; but the people of God themselves are meant by the Church. Great fear came upon all the Church, Act. 5. 11. There was a great persecution against the Church, Act. 8. 1.

The Church is the company of such as God doth call out of the [Page 82] estate of sinne and misery, into the estate of grace and salvation. The Lord added to the Church daily such as should be saved, Acts 2. 47.

The Church militant, & the Church triumphant The Church is partly upon earth, and partly in heaven: That part of the Church which is upon earth, is called The Church militant, that is, in warfare, warring against the world, the flesh and the Devill. Fight the good fight of Faith, saith the Apostle, 1 Tim. 6. 12. It concerns every mem­ber of the Church here upon earth. That part of the Church which is in Heaven, is called the Church tri­umphant, because it consists of those who have overcome their spirituall adversaries, which here they had to encounter, and now triumph over them. I have fought a good fight, I have finished my course, I have kept the faith, henceforth is laid up for me the [Page 83] Crown of righteousnesse, &c. said the Apostle when his departure out of this world was at hand, 2 Tim. 4. 6, 7, 8.

The Church vi­sible, and the Church invisible. Again, the Church as here upon earth, is either visible or invisible. The visible Church consists of all such as are outwardly called, and make an outward profession of the Gos­pell. Many are called, (with an out­ward calling) but few are chosen, Mat. 22. 14. So that in the visible Church are as well wicked as righteous, as well Hypocrites as sincere Profes­sors. The visible Church is compared to a Net, wherin are both good fishes and bad, Matth. 13. 47, 48, 49. But the invisible Church consists onely of such as are that indeed which they professe themselves to be, true Be­leevers, being chosen of God, and called not onely outwardly, but al­so [Page 84] inwardly and effectually, called of God according to his purpose, Rom. 8. 28. The Church as it consisteth of these, is called invisible, because it appears not unto men, who can onely see the outward profession that is made, but the sincerity of the heart they cannot see, that is known onely unto God. 1 Kings 8. 39. And therefore the Lord (onely) knows who are his, 2 Tim. 2. 19.

The Church particular, and the Church universall or Catho­like. Again, the Church is either par­ticular or universall. A particular Church is a company of such as pro­fesse the Gospell in one particular place. Thus we read of the Church at Jerusalem, Acts 8. 1. The Church at Antioch, Act. 13. 1. the Church at Cen­chre [...], Rom. 16. 1. the Church at Co­rinth, 1 Cor. 1. 2. the Church in the house of Aquila, and P [...]is [...]illa, Rom. 16. 3, 5. The Church in the house of Nym­phas, [Page 85] Col. 4. 15. the Church in the house of Philemon, Philem. v. 2. 1 Cor 16. 19. Gal. 1. 2 Rev. 1. 11. Thus there are many particular Churches, The Ʋniversall Church is the whole com­pany of Beleevers thorowout the world. Ʋnto the Church which is at Corinth, to them that are sanctified in Christ Iesus, called to be saints, (there's a particular Church) with all that in every place call upon the Name of Iesus Christ, &c. 1 Cor. 1. 2. there's the universall Church. So that there's but one uni­versall Church, w ^ch comprehends all particular Churches in it. And this is that which is called the Catholike Church. What the word Ca­tholike doth im­port. For Catholike is a word de­rived from the Greek, and signifies as much as universall, or generall. The Epistle of Iames is called the ge­rall Epistle; so both the Epistles of Peter, and the first Epistle of John, and the Epistle of Jude. In the Greek it [Page 86] is the word from which is derived this word Catholike. Those Epistles are called Catholike, or Generall Epistles, because they were written to all in generall, and not either to particular persons, as to Timothy, Ti­tus, &c. or to particular Churches, as to the Romanes, Corinthians, &c.

How the Church is called holy Now the Church is called Holy, First, because all that are outwardly and visibly of the Church, are called to be holy, 1 Cor. 1. 2. and 1 Thess. 4. 7. And do professe holinesse, 1 Tim. 2. 10. And secondly, because all that are indeed of the Church, are holy. They that are of t [...]e Church trium­phant, are perfectly holy, they are made perfect, Hebr. 12. 23. And they that are of the Church militant, are also holy in some measure, though not in full measure. You are washed, you are sanctified, &c. 1 Corinth. 6. 11. [Page 87] As for such as are altogether unsan­ctified, they are rather in the Church, then of the Church, like a wooden Legge, that is outwardly joyned unto the body, but is indeed no part of it. They went out from us, but they were not of us, &c. saith S. Iohn of some, 1 Ioh. 2. 19 who for a while were outwardly joyned to the Church, but afterward fell off, & so shewed that they were not then in­deed of it, when they were in it. So S. Paul saith, All are not Israel that are of Israel, Rom. 9. 6. that is, all are not the people of God indeed, who are such by outward Profession, and so seem to be of them. Therefore all must take heed of resting in a bare profession of faith, and be sure that they have faith indeed, and so be joyned unto Christ, Who is the Head of the Body, the Church, Coloss. 1. 18. [Page 88] And our union with Christ must appear by our conformitie unto Christ. He that saith he abideth in him, ought himselfe to walk even as hee walked, 1 John 2. 6.

Of the commu­nion of Saints. The communion of Saints] By Saints are meant holy ones; of such onely doth the Church indeed con­sist, as is before shewed. Some think that there are no Saints but in Hea­ven, which is a grosse conceit; for though all that are in Heaven are Saints, yet all that are Saints are not in Heaven: there are Saints also on earth as well as in heaven, although not such compleat and perfect Saints; Heaven being a place that admits of no sin, whereas there is not a just man upon earth, that doth good, and sinneth not, Eccles. 7. 20. But holinesse may be true holinesse, as it is called Ephes. 4. 24. although it [Page 89] be imperfect. David speaks expres­ly of the saints that are upon the earth, Psal. 16. 3. Paul saith that he went to Jerusalem to administer to the saints, Rom. 15. 25. And he told the Philip­pians, that all the Saints did salute them, especially they of Caesars houshold, Philip. 4. 22. And indeed the Saints are seldome mentioned in Scrip­ture, but the Saints on earth are meant. Now that there is a com­munion, or (which is all one) a The same word that is rendred communiō 1 Cor. 10. 16. and 2 Cor. 13. 14. is ren­dred fel­lowship Phil. 2. 1. and 1 Ioh. 1. 3. fellowship of Saints, we may see by that of S. Iohn, That which we have seen and heard declare wee unto you, that ye also may have fellowship with us; and truely our fellowship is with the Father, and with his Sonne Iesus Christ, 1 Iohn 1. 3. Which words also shew, that the Saints have communion or fel­lowship with God, with Christ, and with one another.

The saints have communiō with God. 1. The Saints have communion with God, hee being peculiarly their God, and they peculiarly his people; he their Father, and they his Children. Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, And will be a Father unto you, and you shall be my sonnes and daughters, saith the Lord Almighty, 2 Cor. 6. 17, 18. The wicked may have an outward formall Commu­nion with God, by partaking of his Ordinances, but the Saints one­ly have inward and spirituall com­munion with him. They Worship God in Spirit, Phil. 3. 3. Their prayer goeth not out of fained lips, Psal. 17. 1. And as they draw nigh unto God, so doth God draw nigh unto them, Ian 4. 8. He is nigh unto them in all that they call upon him for, Deut. [Page 91] 4. 7. For he is nigh unto all that call up­on him, even to all that call upon him in truth, Psa. 145. 18.

The Saints have com­munion with Christ 2. The Saints have communion with Christ, he being their Head, & they his Members: Christ is the Head of the Church, Ephe. 5. 23. We are mem­bers of his bodie, &c. Ephes. 5. 30. They have the communion of his body, and of his blood, 1 Corinth. 10. 16. not onely a Sacramentall commu­nion, which the wicked may have by receiving the outward Sacra­ment, but a reall, although a spiritu­all communion by faith: For Christ doth dwell in their hearts by faith, Ephes. 3. 17. By faith they eat the flesh of Christ, and drink his blood, Iohn 6. 53, 54. with 57. By Christ, tho­row faith in him, they have accesse unto God, and acceptance with God, Rom. 5. 1, 2. By him they have [Page 92] confidence to make known their re­quests unto God, and assurance to obtain of God whatsoever is requi­site and needfull for them, Ephes. 3. 12. Iohn 16. 23. The Saints in hea­ven have more immediate and full communion with God, and with Christ, being more immediately and fully joyned unto them, 2 Cor. 5. 6, 7. Phil. 1. 23.

The Saints have com­munion one with another. 3. The Saints have communion one with another, as having near re­lation one to another, being Chil­dren of one and the same Father, and Members of one and the same Bodie; and having near conjuncti­on one with another, as being in­dued with one and the same Spirit, Gal. 3. 26. and 1 Cor. 12. 27. Ephes. 4. 4. and 1 Corinth. 12. 13. The Saints have the communion of the Holy Ghost, 2 Cor. 13. 14. the fellowship of the Spi­rit, [Page 93] Phil. 2. 1. they must needs there­fore have communion and fellow­ship one with another.

As for the Saints in heaven, what communion they have one with an­other, the Scripture speaking spa­ringly, we must not be overbold to enquire; onely thus much is un­questionable, that they have some communion in that kinde; rejoy­cing one in anothers happinesse, and glorifying God one for ano­ther. For Charity never faileth, 1 Cor. 13. 8. yea in the Saints in heaven it is made perfect. And it rejoyceth not in iniquity, but in the truth, 1 Cor. 13 6. There being such a distance betwixt the Saints in heaven, and the Saints on earth, there can be no such communion betwixt them, as they of the Church of Rome pretend, to wit, that the Saints in heaven [Page 94] should pray particularly for the Saints on earth, and procure those good things for them, that they stand in need of: and that the saints on earth should pray unto the Saints in heaven, and make them Advocates and Mediatours where­by to prevaile with God. For be­sides that this is most injurious (as they practise it) unto God, and un­to Christ, we being onely to pray unto God in the name and media­tion of Jesus Christ, Psalm. 50. 15. Matth. 6. 9. Iohn 16. 23. 1 Tim. 2. 5. Be­sides this, I say, the Saints in heaven are not acquainted with the parti­cular estate of the Saints on earth, Iob 14. 21. And therefore there can be no such communion be­twixt them, although in respect of that which was said before of cha­rity, we cannot but conceive, that [Page 95] the Saints in heaven do in generall think on the Saints on earth, and wish them the same happinesse which they have obtained: And so the Saints on earth blesse God for the Saints in Heaven, thinke and speak honourably of them, and imi­tate the vertues that were in them: Prov. 10. 7. Luke 1. 48. Heb. 6. 12. and 13. 7. As for the Saints on earth, they have communion among them­selves, so as to consider one another, and to provoke unto love and good works, Hebr. 10. 24. to teach and admonish one another, Col. 3. 16. to comfort one ano­ther, 1 Thess. 4. 18. to pray one for ano­ther, Iames 5. 15. to succour and re­leeve one another, as every one hath re­ceived the gift, so to minister the same one to another, &c. 1 Pet. 4. 10.

of forgive­nesse of sinnes. The forgivenesse of sinnes] This be­nefit is peculiar to the Church; [Page 96] The Prophet speaking of Sion, saith, The people that dwell therein shall have their sinnes forgiven, Isai. 32. 24. It is a part of the Covenant that God hath made with his people, that he will forgive their iniquity, &c. Ier. 31. 33. The Saints themselves, even the best upon earth have need of it. If thou Lord shouldest mark iniquities, Lord, who should stand? But there is forgivenesse with thee, &c Psal. 130. 34. See Psal. 32. 1, 2.

What sin is, and the severall kindes of it Sinne is a transgression of the Law, 1 Iohn 3. 4. It is either originall, or actuall. Originall sin is that which every one brings with him into the world, Adam by his fall losing that righteousnesse in which he was cre­ated, and conveyng sinne and cor­ruption into all that by naturall generation proceed from him. Who can bring a clean thing out of an un­clean? [Page 97] not one, Iob 14. 4. Behold, I was shapen in iniquity, and in sinne did my mother conceive me, Ps. 51. 5. By one man (to wit, Adam) sinne entred into the World, (that is, into all mankinde) Rom. 5. 12. Actuall sinne is that which every one makes himself guil­ty of in his life and conversation. All like sheep have gone astray, Isa. 53 6. Actuall sinne is either a sinne of commission, or of omission: A sin of commission is, when that which is forbidden, is committed; a sinne of omission is, when that which is commanded, is omitted. There are many other distinctions of sin, which it were too tedious and not necessary to rehearse.

What for­givenesse of sinne is, how ex­pressed in Scripture. Forgivenesse of sinne is a not im­puting of it. God was in Christricon­ciling the world unto himself, not impu­ting their trespasses unto them, 2 Cor. [Page 98] 5. 19. It is called a covering of sin. Blessed is the man whose iniquity is for­given, and whose sinne is covered, Psal. 32. 1. And a blotting out of sinne. According to the multitude of thy ten­der mercies blot out my transgressions, Psal. 51. 1. Other such like expressi­ons also there are, whereby forgive­nesse of sinnes is set forth in the Scripture.

To forgive sin belongs only unto God. Onely God can forgive sinne. As sinne is committed against man, as it is an injury done unto him, so he may and ought to forgive it. Luke 17. 3, 4. If thy brother trespasse against thee, rebuke him; and if he repent, forgive him. And if be trespasse against thee seven times in a day, and seven times in a day turne again to thee, saying, I repent, thou shalt forgive him. Ministers also may for­give sinnes declaratively, so as to [Page 99] preach and publish forgivenesse of sinnes to such as repent and beleeve. Whose soever sinnes ye remit, they are re­mitted, &c. John 20. 23. Be it known unto you therefore, men and brethren, that through this man (Christ) is preached unto you forgivenesse of sinnes, Act. 13. 38. But as sinne is committed a­gainst God, as it is a transgression of his Law, so authoritatively onely God can forgive sinne: I, even I am he that blotteth out thy transgressions, &c Isai. 43. 25. Who can forgive sinnes but God onely? Mark 2. 7. The Scribes that spake those words, were right in the doctrine, onely they were wrong in the application of it. Their position was good, that onely God can forgive sinne, but their supposition was naught, that Christ was but a meer man; and so their inference was false, that Christ [Page 100] did blaspheme in taking upon him so to forgive sinnes as he did.

Sinne is forgiven onely through Christ. As it is God onely who doth for­give sinne, so it is onely Christ, both God and man, the Mediatour be­twixt God and man, for whose sake sinne is forgiven. Christ told his A­postles, That repentance and remission of sinnes should he preached in his Name, &c. Luke 24. 42. Peter told the Jews, that him (to wit, Christ) hath God exalted to be a Prince and a Savi­our, for to give repentance to Israel, and forgivenesse of sinnes, Act. 5. 31. Be it knewn unto you therefore, men and Bre­thren, (said Paul) that through this man is preached unto you forgivenesse of sinnes, And by him all that beleeve are justified from all things, from which you could not be justified by the Law of Mo­ses, Acts 13 38, 39. Christ by his Blood hath satisfied for our sinnes, so [Page 101] that thorow him onely we must ex­pect forgivenesse of them. Behold the Lamb of God (said John Baptist poin­ting at Christ) which taketh away the sinnes of the world, John 1. 29. He is the propitiation for our sinnes, 1 John 2. 2. Your sinnes are forgiven you for his Names sake, 1 John 2. 12.

What is required of those who would have for­givenesse of sinnes. Now if we would have the for­givenesse of our sinnes, there is re­quired of us,

1. Repentance. Christ ordained that repentance and remission of sinnes should be preached in his Name, Luke. 24. 47. First repentance, and then remission of sinnes; No remission of sinnes without repentance. So Acts 5. 31. Christ is a Saviour to give re­pentance to Israel, and remission of sins. When they that were pricked in the heart with Peters Sermon, said, What shall we doe to be saved? Peter [Page 102] answered, Repent, &c. Acts 2. 37. 38. So Acts 3. 13. Repent and be converted, that your sinnes may be blotted out. Now repentance imports sorrow for sin: I will acknowledge mine iniquity, I will be sorry for my sinne, Psal. 38. 18. And forsaking of sinne: Let the wicked forsake his way, and the unrighteous man his thoughts, and turne unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon Isai. 55. 7.

2. Faith. Through this man (viz. Christ) is preached unto you forgivenesse of sinnes. And by him all that beleeve are justified, &c. Acts 13, 38, 39. This faith, or beleeving, is a laying hold on Christ, an adhering unto him, and a relying on him for the obtain­ing of mercy and forgivenesse. To as many as received him, to them he gave power to be the sonnes of God, even [Page 103] to them that beleeved on his Name, John 1. 12. There to beleeve in Christ, is to receive Christ. So Christ is said to dwell in our hearts by faith, Eph 3. 17.

3. To forgive others: Thus Christ hath taught us to pray unto God to forgive us our trespasses, as we forgive them that trespasse against us, Matth. 6. 12. And he addes, For if yee forgive men their trespasses, your hea­venly Father will also forgive you. But if ye forgive not men ther trespasses, nei­ther will your Father forgive your tre­passes, Matth. 6. 14, 15. and see Mat. 18 from the 21. Verse to the end of the Chapter.

Of the re­surrection of the body The resurrection of the body] There is a spirituall resurrection, the ri­sing again of the soule from the death of sinne to the life of grace, of which resurrection something was spoken before; but this is not all [Page 104] the resurrection that is to be expe­cted, as (it seems) some affirmed, saying, that the resurrection is past al­ready, 2 Tim. 2. 18. But there shall be also a corporall resurrection, a ri­sing again of the Body; though the soul be separated from it, and it be laid in the dust, and turned to dust, yet the soul shall be re-united to it, and it shall be raised up. This seems incredible to a meer naturall man; the Philosophers at Athens marvelled when they heard Paul speak of it; Thou seemest (said they unto him) to be a setter forth of strange gods; because he preached unto them Iesus and the resurrection, Asts 17. 18. And Verse 32. When they heard of the resurrection of the dead, some mocked, & others said, we will hear thee again of this matter. But they that beleeve Gods Word, beleeve this, that the dead [Page 105] shall rise again; I have hope towards God, (said Paul) which they them­selves (meaning the Jews his adver­saries) also allow, that there shall be a resurrection of the dead, both of the just, and unjust, Acts 24. 15. I know that he shall rise again in the resurrection at the last day, said Martha of Lazarus being dead, Iohn 11. 24. The Sad­duces (a sect among the Jews) de­nyed the resurrection, as wee read Mat. 22. 23. and Acts 23. 8. But as Christ said unto them, they erred, not knowing the Scriptures, nor the power of God, Matth. 22. 29. The Power of God shewes, that he can raise the dead, and the Scriptures shew that he will doe it. Why should it seem a t [...]ing incredible unto you, that God should raise the dead? Asts 26. 8. He that could make all things of no­thing, can certainly raise up the bo­dy, [Page 106] although it have passed thorow never so many transmutations. And that God will do this, the Scrip­tures clearly testifie unto us. See Dan. 12. 2. Joh. 5. 28, 29. and 1 Cor. 15. the whole Chapter.

Reason also grounded upon Scripture doth evince as much. For

1. The body having been part­ner with the soul either in righte­ousnesse or in sinne, it is meet that the body should also be partner with the soul either in the reward, or in the punishment. We must all receive the things done in the body, ac­cording to that which we have done, whether it be good or evill, 2 Corinth. 5. 10. As the things were done in the body, so the reward must likewise be received in the body.

2. For the Saints, their resurre­ction is particularly proved by the [Page 107] resurrection of Christ, he being the Head, and they his Members: For as the Head rose again, so must the Members; as Christ rose again, so must they that belong unto Christ, and are his. The Scriptures often inferre the resurrection of Christi­ans from Christs resurrection. See 1 Cor. 15. 12, 13, 16, 20, 21, 22, 23. and 2 Cor. 4. 14. and 1 Thess. 4. 14.

What a change there shall be of the body at the resurrection, Christ shews, saying, In the resurrection they neither marry, nor are given in marri­age, but are as the Angels of God in hea­ven, Mat. 22. 30. And the Apostle sets it forth more at large, 1 Corinth. 15. 42, 43, 44. where, speaking of the body, and shewing how much it shall differ in the resurrection from what now it is, he saith, It is sown in corruption, it is raised in incor­ruption. [Page 108] It is sown in dishonour, it is raised in glory; It is sown in weaknesse, it is raised in power. It is sown a natu­rall body, it is raised a spirituall body. Such as are found alive at Christs comming, and shall not die, and therefore not properly rise againe, shall yet have this change, as the A­postle there sheweth, verse 51, 52, 53. But this blessed and glorious change of the body, belongs onely to the godly; as for the wicked, they shall indeed rise again, and be changed, but their resurrection shall be unto condemnation, John 5. 29. And their change shall be to perpetuall shame and contempt, Dan. 12. 2. Onely they that are the living members of Christ, and have their conversation in Heaven, can expect that Christ will change their vile bodies, and make them like unto his most glorious body, as the [Page 109] Apostle teacheth, Philip. 3. 20, 21.

Of life everlasting And life everlasting] This is the end of our faith, 1 Pet. 1. 9. and there­fore fitly put in the end of the Creed.

That after this life, which is but temporall, there shall be another life which is eternall, the Scripture is plain and expresse, Dan. 12. 2. Ioh. 3. 16. and in many other places.

Everlast­ing life be­gun here. Everlasting life is begun here, and so it is called the life of grace. He that beleeveth on the Son, hath ever­lasting life, John 3. 36. He saith not, shall have, but hath. So John 5. 24. Verily, verily I say unto you, he that hear­eth my word, and beleeveth on him that sent me, hath everlasting life. So 1 John 3. 14. We know that we are passed from death to life, because we love the bre­thren. He means from the death of sinne to the life of grace; and that this life of grace is a beginning of [Page 110] eternall life, he shews in the Verse following, Whosoever hateth his bro­ther, is a Murtherer, and no murtherer hath eternall life abiding in him.

Everlast­ing life perfected hereafter. Everlasting life is perfected here­after, and so its called the life of glory. In the world to come everlast­ing life, Mark 10. 30. to wit, in the fulnesse and perfection of it. In re­spect of the soul this life is perfected immediately after its separation from the the bodie, Heb. 12. 23. In respect of the bodie it is perfected at the resurrection, 1 Cor. 15. 52, 53, 54. and 1 Thess. 4. 16, 17.

What a life this life of glory is, onely they fully know who do en­joy it: It is a glory that shall be re­vealed, Rom. 8. 18. It doth not yet ap­pear what we shall be, I John 3. 2. But thus much by the Scripture we may know, that it consists in a clear visi­on [Page 111] of God, and a full fruition of him. See 1 Cor. 13. 12. and 2 Cor. 5. 6, 7, 8. and 1 John 3. 3.

Such is the happinesse of this life, that it is free from all evill, and full of all good. 1. It is free from all e­vill, both all evill of sinne, and also all evill of affliction. Whiles we are here in this mortall bodie, all wee can do is to keep sinne under, that it do not reigne in us, Rom. 6. 12. 1 John 1. 8. But in the life to come sinne shall not so much as be in us. They that enjoy that life, are just men made perfect, Heb 12. 23. Here man is born to trouble, even as the sparks flie upward, Job 5. 7. But in the life to come, there shall be a perfect free­dome from all molestation, All tears shall be wiped away, Revel. 7. 17.

2. It is full of all good. For in that life God is enjoyed, and that [Page 112] most fully and perfectly; and so far forth as any enjoy God, they are sure to enjoy all good. Delight thy self in the Lord, and he shall give thee the desires of thine heart, Psal. 37. 4. Whom have I in heaven but thee? and there is none upon earth that I desire be­sides thee, Psal. 73. 25. As for me I will behold thy face in righteousnesse; I shdll be satisfied when I awake with thy likenesse, Psal. 17. 15. Thou wilt shew me the path of life; in thy presence is fulnesse of joy, at thy right hand there are pleasures for ever more, Psalm. 16. 11. What is this life in comparison of that which is to come? yet while this life lasteth, that life which is to come must be acquired. For after death commeth judgement, Heb. 9. 27. As a man soweth (here,) so shall he reap (hereafter,) Gal. 6. 7. Therefore fight the good fight of faith, and lay hold [Page 113] on eternall life, 1 Tim. 6. 12. Sow to the Spirit, that so you may of the Spirit reap life everlasting, Gal. 6. 8.

What the word A­men doth signifie, and how it is used. Amen.] This word Amen is an Hebrew word, but most common in all languages. It signifies as much as truth. Isai. 65. 16. The God of truth; the word in the Originall there ren­dred truth, is Amen. So Revel. 3. 14. Christ is stiled the Amen, that is, the Truth, as he stiles himself, Ioh. 14. 6. And so in that place of the Revelati­on it follows immediately, The faith­full and true Witnesse; by which words is declared what is meant by the Amen. Sometimes the word A­men is used adverbially, and imports as much as verily or truly. I tell you of a truth, there be some standing here, which shall not taste of death, till they see the Kingdome of God, Luke 9. 27. In Mat. 16. 28. it is, Verily I say unto you, [Page 114] there be some standing here, &c. In the Originall the word there rendred Verily, is Amen, and so it is rendred also in other places. Sometimes this word Amen is used only by way of wishing, to expresse a desire that a thing migbt be, though there bee no perswasion that it shall be. When the false Prophet had said, that God would shortly bring backe the per­sons and the things that were car­ryed into Babylon, Ieremiah said, A­men, Ier. 28. 6. Not that he assented to what the other said, but onely he wished that it might be. But for most part the word Amen is used for confirmation of that which is spo­ken, and to shew the truth and cer­tainty of the thing as also ones as­sent unto it, and assurance of it. And sometimes it is used in the begin­ning of a sentence; thus our Savi­our [Page 115] often used it; Amen, or doubling the word, Amen, Amen, Isay, &c. Joh. 3. 3, 5. where our Translators ren­der it Verily, verily. Sometimes it is used in the end of a sentence, or of many sentences; as Rom. 9. 5. Who is God blessed for ever, Amen. And Rom. 11. 26. To him be glory for ever. Amen. So in the end of the Lords Prayer, Mat. 6. 13. And in the end of the Gospell written by S. Matthew, S. Mark, S. Luke, and S. John. So also in the end of all Pauls Epistles, of both Peters, of the first and second of John, of Jude, & of the Revelation. The word therefore (Amen) doth teach us to be fully perswaded and assured of the truth of the Articles before re­hearsed. Let us draw near with a true heart in a full assurance of faith, Heb. 10. 22. Stand fast in the faith, 1 Cor. 16. 13. Let us hold fast the profession of our faith without wavering, Heb. 10. 23.