A brief and plain EXPOSITION of the CREED, commonly called The Apostles Creed. By Christopher Cartwright Minister in York. 2 john 10. 11. If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God speed. For he that biddeth him God speed, is partaker of his evil Deeds. Printed at York by T. Broad. 1649. To the Reader. IT is required of Christians, that (according to their places and Callings) they contend earnestly for the faith once delivered to the Saints, jud. v. 3. & surely there is great need to contend for it now, when so many do contend against it; when scarce any thing in religion is so fundamental, but some impugn & oppose it. But how shall they contend for the faith, and not rather be drawn away from it, who are either quite ignorant of it, or not well and throughly grounded in it? Such as are children [in understanding, 1 Cor. 14. 20.] are apt to be tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, Ephes. 4. 14. They are easily led captive, who are ever learning, but never able to come to the knowledge of the truth, 2 Tim. 3. 6, 7. Therefore, as in the exercise of my Ministry, to prevent (as much as in me lay) the spreading of error, I have handled the first principles of the Oracles of God, as they are called, Hebr. 5. 12. so in reference to that end, I think this compendious Exposition of the Creed, (wherein those first Principles are comprised) may be useful and profitable unto many. It is called Creed of the first word wherewith it gins in the Latin, viz. Credo, which is in English I believe; or because those things which every one ought credere, that it to believe, are contained in it. It is likewise called The Apostles Creed, Ruffinus in Symb. and some conceive that it was framed by the Apostles, each of them (before they departed one from another to preach in several places of the world) contributing something towards the composing and perfecting of it. But though this be an ancient, yet (so fare as I can see) it is an uncertain Tradition. It sufficeth us, that (as is evident by comparing it and the Writings of the Apostles together) it containeth in it summarily the Faith, which was once delivered by the Apostles. In the explicating of it I have studied to be brief, yet so as not to be obscure, but to join together perspicuity and brevity, as much as might be, that by the shortness of the Exposition all might be encouraged to peruse it; and by the plainness of it all might enjoy so much benefit as in a competent measure to understand what they profess, and aught to believe. I will use no further preamble, but praying that thou mayest by it, and all other good means attain to a more clear apprehension of, and a more firm establishment in the truth, I rest, Thine in the Lord, Ch. Cartwright. Febr. 28. 1648. A brief and plain Exposition of the Creed, commonly called the Apostles Creed. I believe in God, etc. Why it is said, I believe, rather than We believe. I Believe] Faith which is believed, that is the doctrine of faith, (which is sometimes called faith) is the same in all that believe aright. There is one faith, saith S. Paul, Ephes. 4. 5. And of this faith speaks S. Judas when he exhorts to contend earnestly for the faith once delivered to the Saints, Judas v. 3. But faith whereby we believe, (which is faith properly so called) that is, the grace of faith, is distinct in each Believer. All true Believers believe the same things, yet each one with a distinct faith, wherewith himself is endued. 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 believe, and not We believe. What it is to believe in God. In God] There are three acts of faith, as it is conversant about God, as the object of it. 1. To believe that there is a God; He that cometh to God, must believe that God is, Heb. 11. 6. 2. To believe God, that is, to assent unto that which God doth say, and to be persuaded of the truth of it; I believe God, that it shall be even as it was told me, said Paul, Acts 27. 25. 3. To believe in God, that is, to trust in him, and to rely 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 God, Isa. 50. 10. The two former acts of faith may be exercised about men, but not this last act. We may believe that such or such a man is, and that what he saith is true; but we may not believe, that is, trust in him. Put not your trust in Princes, nor in the son of man, etc. that is, in no mere man whatsoever, Psal. 146. 3. Cursed is he that putteth his trust in man, etc. 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 believe that God is, and that his Word is true. The Devils also believe and tremble, saith S. James, Jam. 2. 19 But only the righteous do believe in God, only they trust in him, and rely 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 run away, and hid themselves from God, if they could. Indeed for a while hypocrites and ungodly persons may profess faith and affiance in God, they may seem to trust in him, and to rely on him; as it is said of such, Mic. 3. 11. Yet will they lean upon the Lord. But when their Consciences are thoroughly awakened, and they are made sensible of the condition they are in, then is that fulfilled, Isai. 33. 14. The sinners in Zion are afraid, fearfulness hath surprised the hypocrites; Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burn? That there is a God, & but one God. In God] As there is a God, which the very light of nature doth show; The heavens declare the glory of God, and the firmament showeth his handy work, Psal. 19 1. The invisible things of God from the Creation of the world are clearly seen, being understood by the things that are made, even his eternal 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 Laban's 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 special 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 Idolater takes it to be) and that there is none other God but one. For though there be that are called gods, etc. yet unto us there is but one God, etc. 1 Cor. 8. 4, 5, 6. That God is a Spirit, infinite & eternal. God truly and properly so called, is a Spirit, john 4. 24. And not only 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, jer. 23. 24. Yea, the heaven, even the heaven of heavens cannot contain him, 1 King. 8. 27. God also is an eternal 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 Trinity. 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 sons and daughters, saith the Lord Almighty, 2 Cor. 6. 18. Sometimes it is taken personally, and belongs only to the first Person of the Trinity, who is called the Father in respect of the second Person called the Son: Our fellowship is with the Father, and with his Son jesus Christ, 1 john 1. 3. Thus is the word Father here taken, as appears by that which follows, And in jesus Christ his only Son, etc. The whole Trinity is our Father, but only the first person of the Trinity is Christ's Father. When it is here said, I believe in God the Father, it is not meant that the first Person only, the Father, is God, as if the Son were not God, and the Holy Ghost God also; The Father how the first Person of the Trinity but only 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 coeternal and coequal) but in order and proceeding. For the Father is of himself, not proceeding from any other; but the son proceedeth from the Father, and the Holy Ghost both from the Father and from the Son. I proceeded forth and came from God, saith Christ, john 8. 42. The Spirit of truth which proceedeth from the Father, john 15. 26. And so the Spirit also proceedeth from the Son, and is therefore called the Spirit of the Son, Galath. 4. 6. and is said to be sent by the Son; Whom I will send, saith Christ, speaking of the Spirit, or, Holy Ghost, john 15. 26. which argues that the Holy Ghost doth proceed from the Son, hath the Divine Nature communicated unto him by the Son, as well as by the Father, even as the Son is said to be sent by the Father, john 3. 16. and in other places, because he 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 Son, or by the Holy Ghost, as not proceeding either from the one, or from the other. Thus than the Father is God, and so is the Son, and so the Holy Ghost, all one and the same God, though several and distinct Persons. These three are one, 1 joh. 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 Mystery, which though we cannot comprehend, as being above reason, yet we must believe, 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 Son, and so the Holy Ghost also. For God as God, is Almighty, and therefore each Person of the Trinity being God, is Almighty: Yet (as Athanasius saith) there are not three Almighty's, but one Almighty. For the Father, the Son 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 bless thee, said Isaac to jacob, Gen. 28. 3. God is styled 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 be impossible, 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 Almightiness, because these things, to lie, to deny himself, and the like, note imperfection; and to do them argues weakness, and not Power. How weak is thine heart, saith the Lord, seeing thou dost all these things? Ezek. 16. 30. God being Almighty, 1, Let us fear to offend him. Do we provoke the Lord to jealousy? are we stronger than he? 1 Corinth. 10. 22. Who ever hardened himself against him, and prospered? job 9 4. 2. Let us with boldness fly unto him, and trust in him. O Lord God of our Fathers (said jehoshaphat) 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 we have no might against this great Company that cometh against us; neither know we what to do, but our eyes are upon thee. So Paul, I know (said he) whom I have believed, 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] Creator 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 heaven and earth. By faith we understand that the world was framed by the Word of God, (the Word of his power, his most powerful Will & Pleasure) so that things which are seen, were not made of things which do appear, Heb. 11. 3. What is meant by heaven and earth. Heaven and Earth] These two being the principal 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 dry Land, jonah 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, wherein are the Sun, Moon, and Stars, 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 Bliss and happiness, 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 Son, 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 only, but to the Son also. One Lord Jesus Christ, by 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 Solomon, 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 Governor of all things. In this respect Christ said, My Father worketh hitherto, and I work, John 5. 17. On the seventh day he ceased from working, so as not to Create any more kinds 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 Kingdom ruleth over all, Psal. 103. 19 In this respect also is God to be glorified. O bless 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 believe in jesus Christ. And in Jesus Christ] As it is necessary to believe in God, so is it to believe in Jesus Christ. Ye believe in God, believe also in me, saith Christ, John 14. 1. Christ is the only Mediator betwixt God and us, 1 Tim. 2. 5. We cannot have access to God, but by Christ, John 14. 6. What the name jesus doth import. jesus] This name Jesus comes of a word in the Hebrew that signifies to save, and it imports as much as a Saviour. Thou shalt call his Name Jesus, for he shall save his people from their sins, said the Angel to Joseph, Mat. 1. 21. where the reason of the name is rendered. And the Angel Gabriel had said before unto Mary, Thou shalt conceive in thy Womb, and bring forth a Son, 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 Margin of our Bibles) S. Luke hath reference afterward, when he saith, And when eight days were accomplished for the circumcising of t●e Child, his name was called Jesus, which was so named of the Angel before he was conceived in the Womb, Luke 2. 21. Christ was conceived in the Womb before the Angel spoke to joseph about naming him jesus, but not when he spoke to Mary about it. By josua, jesua, and jesus, are all one name. Compare Ios. 1. 1. & other places, with Neh. 8. 17. & Heb. 4. 8 the Name jesus is sometimes meant josua, who after Moses was Captain and Commander over the Israelites, and brought them into Canaan. See Acts 7. 45. and Hebr. 4. 8. josua in those places is the jesus 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 jesus, but all jesusses besides the Lord jesus Christ, were either only Saviour's in name, not in deed; or but temporal and Typical Saviour's; only our Lord Jesus is the true and everlasting Saviour. jesus Christ yesterday, and to day, and the same for ever, Hebr. 13. 8. He is the Author of eternal salvation to all them that obey him, Hebr. 5. 9 Neither is there salvation in any other, etc. 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 signify both one thing, only the one is Hebrew, the other Greek. See john 1. 41. and 4. 25. They signify 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 oil of gladness above thy fellows. Christ's 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 show the same. Priests also were anointed, Exo. 29, 7 And Eliah is commanded of God, 1 King. 19 16. to anoint Elisha to be Prophet in his room; which seems to be meant of outward anointing, as Kings and Priests were anointed. But that outward and visible anointing with oil did signify inward & invisible anointing with the Spirit, and so only was our Saviour anointed; not any material Oil, but the Spirit was poured upon him. See joh. 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 showed, 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 sin by the sacrifice of himself, Hebr 9 26. Therefore he is called The Lamb of God that taketh away the sin of the world, john 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 be 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 only begotten Son, which is in the bosom of the Father, he hath declared him, John 1. 18. God who at sundry times, and in divers manners spoke in times passed unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, etc. Heb. 1. 1, 2. I know that Messiah cometh, which is called Christ; when he is come, he will teach us all things, John 4. 25. And as Christ, when he was upon earth, did teach in his own person, so doth he still by his Ministers; Teaching them to observe all things that I have commanded you; and lo I am with you always 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 Believers, so that sin 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 reign until his enemies be made his footstool, 1 Corinth. 15. 25. This shall be fully accomplished at Christ's coming to judgement, which belongs to his Kingly Office: He shall judge the quick and the dead at his appearing, and his Kingdom, 2 Tim. 4. 1. How Christ is the Son, the only Son of God His only Son] Every true believer is the Child of God. To as many as received him, to them he gave power to be the Sons of God, even to them that believed 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 sons of God as Christ is. Others are the sons of God only by adoption. A son by adoption is one that is freely, and of mere grace, and favour made choice of, and taken to be as a son, when as otherwise by nature he is not a son; Heb. 11. 24 see Exo. 2. 10. Act. 2. 21 God hath predestinated us to the adoption of sons through jesus Christ, etc. Ephesians 1. 5. God sent his Son, etc. that we might receive the adoption of sons, Gal. 4. 6. But Christ is the Son of God by Generation, he is God's begotten Son; Thou art my Son, this day ●ave I begotten thee, Psal. 2. 7. Thus none but Christ is the Son 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 than Christ is the only Sonn of God, that is, the only begotten Son, as he is called john 3. 16. and in other places. Believers are in some sense begotten of God; Of his own will begat he us, etc. james 1. 18. but they are only in a Metaphorical sense begotten of God, in respect of that renovation, which God by his Spirit doth work 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, john 10. 30. Christ one and the same God with the Father. that is, one God, though two Persons. So john 1. 1. In the beginning was the Word, (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 Saul, 1 Sam. 24. 6. and Cyrus, Esay 45. 1. But Jesus Christ is not only 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 City 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 styles him, 1 Cor. 2. 8. He is the only 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, he 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 died and risen, and revived, that be 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 died for us, that we should not live unto ourselves, but unto him, etc. 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 & Sovereign, 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 be our Jesus, our Saviour. He is the Author of eternal salvation to all that obey him, Heb. 5. 9 Of Christ's incarnation, and his assumption of our humane nature. Who was conceived by the Holy Ghost, born of the Virgin Mary] In the foregoing words is showed Christ's Divinity and Godhead, in these and the rest that follow is showed his humanity and Manhood: Yea these words show the manner of Christ's Incarnation, and how he assumed our nature. The Word was made flesh, John 1. 14. that is, the second Person of the Trinity, the Son, assumed humane nature, and was made man. Christ being in the form of God, thought it not robbery to be equal with God; But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: Philip. 2. 6, 7. He was made man, true man, like unto other men, yet without sin, 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 fullness of time was come, God sent his Son, made of a woman, Galath. 4 4. This 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 Son, 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 Womb of his Mother: That which is conceived in her is of the Holy Ghost, said the Angel to joseph, 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, etc. Luke 1. 35. Therefore Christ was holy from his very Birth and Conception, altogether, free from that original 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 job 254. How can man be clean that is born of a woman? that, I say, is meant of such as are borne after the usual manner, by natural 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 travel in birth again, until Christ be form in you, said Paul to the Galatians, Gal. 4. 19 And Christ pointing at his Disciples, 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 Christ's Passion or suffering. Suffered under Pontius Pilate] Christ's whole life was a continual 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 form of a servant, this was a great and wonderful suffering. So whiles he lived he 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 days after his Birth he was circumcised, Luke 2. 21. Soon after he was persecuted by Herod, and was fain to be carried into Egypt to escape the danger he was in, Matth. 2. 13, 14, 15. Of the rest of Christ's life until he was about thirty years 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 joseph his Mother's husband was of. For whereas it is said Matth. 13. 55. that some did say of him, Is not this the Carpenter's son? S. Mark relates it, Is not this the Carpenter? Mark 6. 3. Which implies, that as joseph his supposed Father, was a Carpenter, so he also (for a while) did follow the same Trade. After that he came abroad to show himself to the world, and to execute the Office for which he was sent, how was he opposed by the Scribes, and Pharisees, and such as could not endure the holiness of his Life and Doctrine? Besides he still lived a mean and despicable kind 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 Governor of judea under Tiberius the Roman Emperor, 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 foreign Writers, as namely Josephus a Jew, and Tacitus a heathen, testify that Christ was put to death by Pontius Pilate. But the Scripture relates as more fully what Christ suffered; to wit, how he was buffeted, spit upon, reviled, scourged, crowned with Thorns, etc. so also why he suffered, to wit, not for any offence that he had done; no, Pilate himself (as the Evangelists show) did divers times declare him to be innocent; but for our sins, which he was to bear, and to satisfy for. He bore our sins in his body on the tree, 1 Pet. 2. 24. Him that knew no sin, God made sin 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 own course, and the Lord laid upon him the iniquities of us all, Isai. 53. 5, 6. Of Christ's crucifying. Was crucified] Here follows now more particularly after what manner Christ suffered. He was Crucified, that is, nailed alive to the Cross, and so did hang until he were dead. So the History of the Gospel shows, and hence the Cross of Christ is so much spoken of in the Scripture. This kind of punishment was not in use among the Jews, until they came under the power of the Romans, with whom it was frequent. It was a punishment both full of pain, and also full of ignominy; only such as were of meanest rank, and vilest Malefactors were wont to have this punishment inflicted on them: why Christ suffered on the Cross. yet as painful and ignominious as it was, Christ was content to suffer it for our sakes. Yea, it was a cursed kind of punishment, and therefore Christ submitted unto it, to free us from the curse, which by reason of our sins 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 Christ's humiliation by this; that he humbled himself, and became obedient unto death, even the death of the Cross. Of Christ's Death. Dead] The Wages of sin is death, Rom. 6. 23 Not only the first death, the separation of the soul from the body, 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 eternal 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 means, eternal death, John 8. 51. So John 11. 26. He that believeth in me shall never die, to wit, eternally. And so also Christ by his death hath freed all that believe 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 eternal. The sting of death is sin, (saith the Apostle) and the strength of sin is the law; But thanks be unto God, who giveth us victory through jesus 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 fare better for him. How the death and passion of Christ is so efficacious. The death and passion of Christ is of such virtue and efficacy, as to satisfy for our sins, and to deliver us from that wrath, which by reason of our sins is due to us, because his death is not the death of a mere man, but of God himself, that Person that died for us, being not only man, but God also. God as God is immortal, and cannot die, but God assuming the nature of man, in that nature, as man, did die for us. God with his own blood hath purchased his Church, Acts 20. 28. The 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 sins be, yet, as Paul said to the Jailer, Believe in the Lord jesus Christ and thou shall be saved, Act. 16, 31. Of Christ's burial. And buried] Christ being dead, was buried, as the Evangelists testify. And he was buried for these reasons. Reasons why Christ was buried First, to show that he was truly dead, and not in appearance only. For men use not to be buried till they be dead indeed. And the Scripture notes unto us, that Pilate did first diligently inquire, whether Christ was already dead, and was certified of that before he would give leave that he should be buried, Mark 15. 44, 45. Secondly, that so Christ's rising from the dead might be the more conspicuous and manifest. Therefore he was not only buried, but buried in a Sepulchre hewed out of a Rock, and in a new Sepulchre, wherein none before had been buried, Matth. 27. 60. john 19 41. So that it could not be said either that Christ's 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 risen not by his own power, but by the touch of some other that had been buried 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, Christ's burial was a further degree of his humiliation, in that he condescended and stooped so low, as to be laid in the Grave, the common receptacle of the dead. job speaking of a man that is most potent while he liveth, shows 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 he be brought to the grave, and shall remain in the Tomb. The clods of the valley shall be sweet unto him, job 21. 31, 32, 33. Fourthly, this makes Christ's victory over death the more glorious, that he not only died, but was also buried; 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 Christ's victory over death and the grave we may be assured that death shall be 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 buried, so also must we in a Metaphorical and mystical sense be crucified, dead and buried; that is, our old man, our carnal corrupt nature must be crucified, dead, and buried. They that are Christ's 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 sin might be destroyed, that henceforth we should not serve sin, Rom. 6. 6. And v. 3. & 4. Know ye not that so many of us as are baptised into Christ, are baptised into his death? Therefore we are buried with him by Baptism into death, etc. So Col. 2. 12. Buried with him by Baptism. Of Christ's 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, etc. 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 find in Scripture, and therefore we have no reason to make that any part of our Belief. The four Evangelists, Matthew, Mark, Luke and John, writ 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 Gospel that Paul preached, as appears 1 Corinth. 15. 1, 2, 3, 4. There rehearsing some of the Heads of the Gospel which he had preached, he mentioneth Christ's death, and his burial, and his resurrection; but for his going to Hell (the Hell of the Damned) he neither expressly, nor implicitly makes any mention of it. Again, David was left in that Hell, in which Christ was not left; This appears by Peter's argument; which he useth to prove that David in those words, Thou wilt not leave my soul in Hell, spoke in the person of Christ, and not in his own person; 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 buried, and his Sepulchre remaineth with us unto this day, Acts 2. 29. By David's 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 soul 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 loins, according to the flesh, he would raise up Christ to sit on his Throne; he seeing this before, spoke of the resurrection of Christ, that his soul was not left in Hell, nor his flesh did see corruption, Verse 30. and 31. Now if such a Hell be meant, as in which David was left (and such a Hell we must understand, if we will make S. Peter's 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 died, 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 believing Thief that was crucified with him, Luke 23. 43. now by Paradise is meant the third Heaven, the place of Bliss and Happiness, as appears 2 Cor. 12. 2. compared with 4. These reasons are 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 him. This power and dominion of death, whereby it having separated the soul from the body, keeps it still in that state of separation, until the body be raised up, and the soul and it reunited together; this (I say) is that which is meant by Hell, when Christ's descending into Hell, or his not being left in Hell is spoken of. The words in the Original which are translated Hell, Sheol. Hades. do not properly and directly signify Hell, as taken for the place of Torment, but they signify either the grave, or the power of death, and the estate of the dead in general, 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 he 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 shall deliver his soul from 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 fire, which is there called The second death. Of Christ's rising from the dead. The third day he risen again from the dead] After Christ's humiliation followed his exaltation, the first step and degree whereof was his Resurrection or rising from the dead. That Christ risen 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 Christ's rising from the dead, is of such concernment, that S. Paul says, If Christ be not risen, then is our preaching vain, 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 sins. Reasons why Christ risen from the dead. It was necessary that Christ, though he died, and was buried, and remained a while under the 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 showeth, Acts 2. 24. 25, etc. 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, etc. 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 erroneously conceived, John 12. 32, 33, 34.) that Christ should not die, but that he should not remain dead, but be raised up, and live for ever. O fools, and slow of heart to believe all that the Prophets have written! Ought not Christ to suffer these things, and to enter into his glory? Luke 24. 25, 26. So spoke Christ to some, who startled at his death, and when they were told of his resurrection, were slow to believe it. And in that same Chapter, verse 45, 46. it is said, that coming 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 sins, 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 spoke who knew Christ to have been 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 only died, and not risen from the dead, all hope in him might well have died with him. But Blessed be God, and the Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again 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 Christ's Resurrection. See after upon those words, The resurrection of the body. Quest. But if Christ risen the third day, to wit, after that he died, how is it said, that he should be three days, 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 days and three nights complete in the grave, but only some part of three days, and three nights. He died (as the Evangelists show) the day before the Jewish Sabbath, that is, on Friday (as we call it) in the afternoon, and was buried the same day. That part of the day stands for the whole day, and also the night going before, which (the Jews beginning their natural 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, and the next day, which we call Saturday. And the night after he also remained in the grave, rising early in the Morning on Sunday, as we call it. Now together with that night is reckoned the day following, to which it belonged, and so taking the part for the whole (as sometimes it is taken) Christ was three days and three nights in the grave, though otherwise he was little above two nights and one day in it. After this manner is it said, that Esther and the Jews did fast three days and three nights, Esth. 4. 16. for the Fast was ended on the third day, as is clear by esther's putting on her royal apparel, and addressing herself to the King on that day; Esther 5. 1. As Christ risen from the dead corporally, so must we spiritually; we must rise from the death of sin, 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 buried with him by Baptism into death, that like as Christ was raised by the glory of the Father, even so we also should walk in newness of life, Rom. 6. 4. And Vers. 11. Likewise reckon ye yourselves dead indeed unto sin, but alive unto▪ God through Jesus Christ our Lord. And Col. 2. 12. Buried with him by Baptism, wherein also you are risen with him, etc. And Col. 3. 1. If ye then be risen with Christ, seek 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 Christ's exaltation. That Christ ascended into heaven, the Scripture testifies, Mark 16. 19 Luke 24. 51. Acts 1. 9 Of Christ's 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 Heretics imagined) but in that by his Incarnation he made himself manifest upon earth, whereas before he only kept residence (as it were) in heaven. The Word was made flesh, and dwelled among us, and we beheld his glory, as the glory of the only begotten Son of God, etc. john 1. 14. In this respect Christ is called The Lord from Heaven, 1 Cor. 15. 47. And it's said, that he came down from Heaven, John 1. 13. Now as Christ thus came down from heaven, so having finished the work for which he came, it was meet he should return to heaven. I came forth (says Christ) from the Father, and am come into the world; again, I leave the 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, glorify me with thine ownself, with the glory which I had with thee before the World was, john. 17. 4, 5. Secondly, that it might appear, that his Kingdom is not of this world, as he said John 18. 36. Thirdly, that he might show himself to triumph over sin, death, and him that had the power of death, that is, the Devil. Thou hast ascended on high, thou hast led captivity captive, Psal. 68 18. That was spoken of Christ, as the Apostle showeth, Ephes. 4. 8. To lead captivity captive, is as much as to lead a multitude of Captives, as appears by judges 5. 12. Fourthly, that he might send down the Spirit, and enrich his Church with the gifts and graces of the Spirit. Thou hast ascended on high, etc. thou hast received gifts for men, Psal. 68 18. When he ascended up on high, etc. he gave gifts unto men, Ephes. 4. 8. The holy Ghost was not yet given, (to wit in such measure as afterward) because that jesus was not yet glorified, john 7. 39 It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you, said Christ to his Disciples, john 16. 7. Fiftly, that having offered himself a Sacrifice for us on the Cross, he might present himself likewise unto God in heaven, and make intercession for us. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, 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. Wither the forerunner is for us entered, even Jesus, etc. 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 we are here upon earth. Set your affections on things above, not on things on the ●arth, Col. 3. 2. For our conversation is in heaven, Phil. 3. 20. Of Christ's sitting at the right hand of God. And sitteth on the right hand of God] This is the highest step of Christ's exaltation. It is expressly mentioned Mark 16. 19 Hebr. 1. 3. and in 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 kind of bodily posture. What is meant by sitting. It is not the intent of the Holy Ghost in the Scripture to show 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 sat to judge the people, and the people stood by Moses, etc. Exod. 18. 14. Therefore to show Christ's honour and dignity, his power and authority, he is usually in Scripture said to sit at the right hand of God. Only when he appeared to Stephen, it is said that be stood at the right hand of 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 holiness, Psal. 47. 8. It notes God's Majesty 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 weakness 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 one's right hand, (Solomon sitting himself in his Throne, caused his mother to sit at his right hand, 1 Kings 2. 19) Therefore Christ is said to fit at God's right hand, to show the high honour to which he is exalted. The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool. So David spoke of Christ, Psal. 110. 1. The Apostle expresseth it thus, He must reign until his enemies be made his footstool, 1 Cor. 15. 25. So that Christ's 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 own right hand, Fare above all Principality and Power, and Might, and Dominion, and every Name that is named, not only 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 buried, and descended into Hell; so in respect of that nature also he risen again 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 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 he is thus exalted. Who is he that condemneth? it is Christ that died, 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 Christ's coming 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 cometh to judgement; Hereafter ye shall see the Son of man sitting on the right hand of Power (that is, of God, to whom belongeth Power Psal. 62. 11.) and coming in the Clouds of Heaven, to wit, to judgement, Matth. 26. 64. From whence Christ shall 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 express 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 spoke an Angel unto those who were with Christ at his Ascension, Acts 1. 11. So S. Paul speaking of Christ's coming 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 general all, whosoever they be. We must all appear 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 be found alive at Christ's coming, & 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 show you a Mystery, we shall not all sleep, (that is, die,) but we shall all be changed; In a moment, in the twinkling of an eye, at the last Trump, (for the Trumpet shall sound, and the dead shall be raised incorruptible, and we (he means all such as are then found 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 remain unto the coming of the Lord, shall not prevent them which which are asleep, (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 air, etc. These places show who are meant by quick, who by dead, when it is said that Christ shall come to judge both the quick and the dead. That Christ shall be the Judge of all, besides the places before alleged, the Scripture plainly testifies, Act. 17. 31. and Rom. 2. 16. which places show, that God will judge all, but by Christ, whom he hath exalted, and set at his own 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 Son. That is, The Father judgeth not immediately by himself, but mediately by the Son, by Christ. And the reason there follows Verse 27. And hath given ●im, (that is, The Father hath given the Son) Authority to execute judgement also, because he is the Son 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 cometh to judgement. Behold he cometh with Clouds, and every eye shall see him, even 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 blameless, 2 Pet. 3. 14. Of the Holy Ghost. I believe in the Holy Ghost] After the Articles concerning the two other Persons of the Trinity, the Father and the Son, follows 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 Counsel, is as much as spiritual Father, and spiritual Counsel. 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 Son; yet the name is appropriated to the third Person, that Person is peculiarly called The Spirit, and The Holy Spirit, or The Holy Ghost. Why the third Person of the Trinity 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 Son; or as inspiring the Prophets and Apostles, Those holy men of God spoke 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 sanctify, and so the Son, but by the Holy Ghost. I will put my Spirit within you, etc. 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 again, are said to be born of the Spirit, john 3. 5, 6, 8. That the Ghost is God. The Holy Ghost is God, one and the same God with the Father and the Son; and therefore as we believe 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 lied unto men, but unto God. And that we are baptised in the name of the holy Ghost, as well as in the name of the Father, and of the Son, according to Christ's injunction, Matth. 28. 19 This unanswerably proves, that as the Father is God, and the Son God, so is the Holy Ghost God also. For we may not be Baptised in the name of any mere Creature. Were ye baptised 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 Wisdom, Mercy, Power, and the like; but as the Father is a Person, hath proper and peculiar subsistence, and as the Son 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 down in the likeness of a Dove. For no mere Attribute, nothing but a Person can assume a bodily shape, wherein to appear and show itself. 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 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 Believers. But the Holy Ghost properly taken is a Person. That the holy Ghost is a Person distinct from the Father and the Son, and proceedeth from them both Again, the Holy Ghost is a Person distinct from the Father and the Son. They are three, 1 John 5. 7. The Holy Ghost is called another, to wit, besides the Father and the Son, 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 Catholic Church The Holy Catholic Church] That is, I believe the holy Catholic Church, not in the Holy Catholic Church, as in the Holy Ghost; we must believe only in God, that is, trust only in him, as before noted, But we must believe that there is a Holy Catholic Church. And what is that? What is meant by the holy Catholic 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 estate of sin 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 Devil. 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 spiritual 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 Crown of righteousness, etc. 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 Gospel. 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, wherein are both good fishes and bad, Matth. 13. 47, 48, 49. But the invisible Church consists only of such as are that indeed which they profess themselves to be, true Believers, being chosen of God, and called not only outwardly, but also 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 only see the outward profession that is made, but the sincerity of the heart they cannot see, that is known only unto God. 1 Kings 8. 39 And therefore the Lord (only) knows who are his, 2 Tim. 2. 19 The Church particular, and the Church universal or Catholic. Again, the Church is either particular or universal. A particular Church is a company of such as profess the Gospel 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, 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 Universal Church is the whole company of Believers throughout the world. Unto the Church which is at Corinth, to them that are sanctified in Christ jesus, called to be saints, (there's a particular Church) with all that in every place call upon the Name of jesus Christ, etc. 1 Cor. 1. 2. there's the universal Church. So that there's but one universal Church, which comprehends all particular Churches in it. And this is that which is called the Catholic Church. What the word Catholic doth import. For Catholic is a word derived from the Greek, and signifies as much as universal, or general. The Epistle of james is called the gerall Epistle; so both the Epistles of Peter, and the first Epistle of John, and the Epistle of Judas. In the Greek it is the word from which is derived this word Catholic. Those Epistles are called Catholic, or General Epistles, because they were written to all in general, and not either to particular persons, as to Timothy, Titus, etc. or to particular Churches, as to the Romans, Corinthians, etc. 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 profess holiness, 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, etc. 1 Corinth. 6. 11. As for such as are altogether unsanctified, they are rather in the Church, then of the Church, like a wooden Leg, that is outwardly joined unto the body, but is indeed no part of it. They went out from us, but they were not of us, etc. saith S. john of some, 1 joh. 2. 19 who for a while were outwardly joined to the Church, but afterward fell off, & so shown 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 joined unto Christ, Who is the Head of the Body, the Church, Coloss. 1. 18. And our union with Christ must appear by our conformity unto Christ. He that saith he abideth in him, ought himself to walk even as he walked, 1 John 2. 6. Of the communion of Saints. The communion of Saints] By Saints are meant holy ones; of such only doth the Church indeed consist, as is before showed. Some think that there are no Saints but in Heaven, which is a gross 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 complete 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 holiness may be true holiness, as it is called Ephes. 4. 24. although it be imperfect. David speaks expressly 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 Caesar's household, Philip. 4. 22. And indeed the Saints are seldom 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 rendered communion 1 Cor. 10. 16. and 2 Cor. 13. 14. is rendered fellowship Phil. 2. 1. and 1 joh. 1. 3. fellowship of Saints, we may see by that of S. john, That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son jesus Christ, 1 john 1. 3. Which words also show, that the Saints have communion or fellowship with God, with Christ, and with one another. The saints have communion with God. 1. The Saints have communion with God, he 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 sons and daughters, saith the Lord Almighty, 2 Cor. 6. 17, 18. The wicked may have an outward formal Communion with God, by partaking of his Ordinances, but the Saints only have inward and spiritual communion with him. They Worship God in Spirit, Phil. 3. 3. Their prayer goeth not out of feigned lips, Psal. 17. 1. And as they draw nigh unto God, so doth God draw nigh unto them, jan 4. 8. He is nigh unto them in all that they call upon him for, Deut. 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 body, etc. Ephes. 5. 30. They have the communion of his body, and of his blood, 1 Corinth. 10. 16. not only a Sacramental communion, which the wicked may have by receiving the outward Sacrament, but a real, although a spiritual 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, john 6. 53, 54. with 57 By Christ, thorough faith in him, they have access unto God, and acceptance with God, Rom. 5. 1, 2. By him they have confidence to make known their requests unto God, and assurance to obtain of God whatsoever is requisite and needful for them, Ephes. 3. 12. john 16. 23. The Saints in heaven have more immediate and full communion with God, and with Christ, being more immediately and fully joined 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 Body; and having near conjunction one with another, as being endued 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, 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 inquire; only thus much is unquestionable, that they have some communion in that kind; rejoicing one in another's happiness, 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 rejoiceth 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 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 Mediators whereby to prevail with God. For besides that this is most injurious (as they practise it) unto God, and unto Christ, we being only to pray unto God in the name and mediation of Jesus Christ, Psalm. 50. 15. Matth. 6. 9 john 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, job 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 the Saints in heaven do in general think on the Saints on earth, and wish them the same happiness which they have obtained: And so the Saints on earth bless God for the Saints in Heaven, think and speak honourably of them, and imitate the virtues 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, james 5. 15. to succour and relieve one another, as every one hath received the gift, so to minister the same one to another, etc. 1 Pet. 4. 10. of forgiveness of sins. The forgiveness of sins] This benefit is peculiar to the Church; The Prophet speaking of Zion, saith, The people that dwell therein shall have their sins forgiven, Isai. 32. 24. It is a part of the Covenant that God hath made with his people, that he will forgive their iniquity, etc. jer. 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 forgiveness with thee, &c Psal. 130. 34. See Psal. 32. 1, 2. What sin is, and the several kinds of it Sin is a transgression of the Law, 1 john 3. 4. It is either original, or actual. Original sin is that which every one brings with him into the world, Adam by his fall losing that righteousness in which he was created, and conveing sin and corruption into all that by natural generation proceed from him. Who can bring a clean thing out of an unclean? not one, job 14. 4. Behold, I was shapen in iniquity, and in sin did my mother conceive me, Ps. 51. 5. By one man (to wit, Adam) sinne entered into the World, (that is, into all mankind) Rom. 5. 12. Actual sin is that which every one makes himself guilty of in his life and conversation. All like sheep have gone astray, Isa. 53 6. Actual sin is either a sin of commission, or of omission: A sin of commission is, when that which is forbidden, is committed; a sin 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 forgiveness of sin is, how expressed in Scripture. Forgiveness of sin is a not imputing of it. God was in Christriconciling the world unto himself, not imputing their trespasses unto them, 2 Cor. 5. 19 It is called a covering of sin. Blessed is the man whose iniquity is forgiven, and whose sin is covered, Psal. 32. 1. And a blotting out of sin. According to the multitude of thy tender mercies blot out my transgressions, Psal. 51. 1. Other such like expressions also there are, whereby forgiveness of sins is set forth in the Scripture. To forgive sin belongs only unto God. Only God can forgive sin. As sin is committed against man, as it is an injury done unto him, so he may and aught to forgive it. Luke 17. 3, 4. If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if be trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him. Ministers also may forgive sins declaratively, so as to preach and publish forgiveness of sins to such as repent and believe. Whose soever sins ye remit, they are remitted, etc. John 20. 23. Be it known unto you therefore, men and brethren, that through this man (Christ) is preached unto you forgiveness of sins, Act. 13. 38. But as sin is committed against God, as it is a transgression of his Law, so authoritatively only God can forgive sin: I, even I am he that blotteth out thy transgressions, &c Isai. 43. 25. Who can forgive sins but God only? Mark 2. 7. The Scribes that spoke those words, were right in the doctrine, only they were wrong in the application of it. Their position was good, that only God can forgive sin, but their supposition was naught, that Christ was but a mere man; and so their inference was false, that Christ did blaspheme in taking upon him so to forgive sins as he did. Sin is forgiven only through Christ. As it is God only who doth forgive sin, so it is only Christ, both God and man, the Mediator betwixt God and man, for whose sake sin is forgiven. Christ told his Apostles, That repentance and remission of sins should he preached in his Name, etc. 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 forgiveness of sins, Act. 5. 31. Be it knewn unto you therefore, men and Brethren, (said Paul) that through this man is preached unto you forgiveness of sins, And by him all that believe 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 sins, so that thorough him only we must expect forgiveness of them. Behold the Lamb of God (said John Baptist pointing at Christ) which taketh away the sins of the world, John 1. 29. He is the propitiation for our sins, 1 John 2. 2. Your sins are forgiven you for his Names sake, 1 John 2. 12. What is required of those who would have forgiveness of sins. Now if we would have the forgiveness of our sins, there is required of us, 1. Repentance. Christ ordained that repentance and remission of sins should be preached in his Name, Luke. 24. 47. First repentance, and then remission of sins; No remission of sins 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 Peter's Sermon, said, What shall we do to be saved? Peter answered, Repent, etc. Acts 2. 37. 38. So Acts 3. 13. Repent and be converted, that your sins may be blotted out. Now repentance imports sorrow for sin: I will acknowledge mine iniquity, I will be sorry for my sin, Psal. 38. 18. And forsaking of sin: Let the wicked forsake his way, and the unrighteous man his thoughts, and turn 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 forgiveness of sins. And by him all that believe are justified, etc. Acts 13, 38, 39 This faith, or believing, is a laying hold on Christ, an adhering unto him, and a relying on him for the obtaining of mercy and forgiveness. To as many as received him, to them he gave power to be the sons of God, even to them that believed on his Name, John 1. 12. There to believe 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 trespass against us, Matth. 6. 12. And he adds, For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their 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 spiritual resurrection, the rising again of the soul from the death of sin to the life of grace, of which resurrection something was spoken before; but this is not all the resurrection that is to be expected, as (it seems) some affirmed, saying, that the resurrection is passed already, 2 Tim. 2. 18. But there shall be also a corporal 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 reunited to it, and it shall be raised up. This seems incredible to a mere natural 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 jesus and the resurrection, Acts 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 believe God's Word, believe this, that the dead 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, john 11. 24. The Sadduces (a sect among the Jews) denied the resurrection, as we 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 shows, that he can raise the dead, and the Scriptures show that he will do it. Why should it seem a t●ing incredible unto you, that God should raise the dead? acts 26. 8. He that could make all things of nothing, can certainly raise up the body, although it have passed thorough never so many transmutations. And that God will do this, the Scriptures clearly testify 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 righteousness or in sin, 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 evil, 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 resurrection of Christ, he being the Head, and they his Members: For as the Head risen again, so must the Members; as Christ risen again, so must they that belong unto Christ, and are his. The Scriptures often infer the resurrection of Christians from Christ's 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 shows, 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 showing 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. It is sown in dishonour, it is raised in glory; It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. Such as are found alive at Christ's coming, and shall not die, and therefore not properly rise again, shall yet have this change, as the Apostle there showeth, verse 51, 52, 53. But this blessed and glorious change of the body, belongs only 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 perpetual shame and contempt, Dan. 12. 2. Only 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 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 temporal, there shall be another life which is eternal, the Scripture is plain and express, Dan. 12. 2. joh. 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 believeth 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 believeth 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 sin to the life of grace; and that this life of grace is a beginning of eternal life, he shows in the Verse following, Whosoever hateth his brother, is a Murderer, and no murderer hath eternal life abiding in him. Everlasting life perfected hereafter. Everlasting life is perfected hereafter, and so it's called the life of glory. In the world to come everlasting life, Mark 10. 30. to wit, in the fullness and perfection of it. In respect of the soul this life is perfected immediately after its separation from the the body, Heb. 12. 23. In respect of the body 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, only 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 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 happiness of this life, that it is free from all evil, and full of all good. 1. It is free from all evil, both all evil of sin, and also all evil of affliction. Whiles we are here in this mortal body, all we can do is to keep sin under, that it do not reign in us, Rom. 6. 12. 1 John 1. 8. But in the life to come sin 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 fly upward, Job 5. 7. But in the life to come, there shall be a perfect freedom 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 most fully and perfectly; and so far forth as any enjoy God, they are sure to enjoy all good. Delight thyself 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 righteousness; I shdll be satisfied when I awake with thy likeness, Psal. 17. 15. Thou wilt show me the path of life; in thy presence is fullness 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 cometh 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 on eternal 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 signify, 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 Original there rendered truth, is Amen. So Revel. 3. 14. Christ is styled the Amen, that is, the Truth, as he styles himself, joh. 14. 6. And so in that place of the Revelation it follows immediately, The faithful and true Witness; 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 Kingdom of God, Luke 9 27. In Mat. 16. 28. it is, Verily I say unto you, there be some standing here, etc. In the Original the word there rendered Verily, is Amen, and so it is rendered also in other places. Sometimes this word Amen is used only by way of wishing, to express a desire that a thing migbt be, though there be no persuasion that it shall be. When the false Prophet had said, that God would shortly bring bacl the persons and the things that were carried into Babylon, jeremiah said, Amen, jer. 28. 6. Not that he assented to what the other said, but only he wished that it might be. But for most part the word Amen is used for confirmation of that which is spoken, and to show 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 often used it; Amen, or doubling the word, Amen, Amen, Isay, etc. 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 Gospel written by S. Matthew, S. Mark, S. Luke, and S. John. So also in the end of all Paul's Epistles, of both Peter, of the first and second of John, of Judas, & of the Revelation. The word therefore (Amen) doth teach us to be fully persuaded 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. FINIS.