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 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 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 in this world but also in that which is to come Ephes 1. 20 21. So S. Peter saith that Câ—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 Sâ—lâ—mâ—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 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 tâ—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 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 coÌ„ming 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 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 â—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. 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
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 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 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 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 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 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. 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 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 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 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 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 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 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 tâ—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 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 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 â—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 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
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 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 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 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 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 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 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 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 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 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 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 it s 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 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 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 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 â—arth Col. 3. 2. For our câ—nveâ—sâ—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 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
the reason there follows Verse 27. And hath given â—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 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 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 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 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 froÌ„ 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 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 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 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 Cenchreâ— Rom. 16. 1. the Church at Corinth 1 Cor. 1. 2. the Church in the house of Aquila and Pâ—isâ—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 Vniversall Church is the whole company of Beleevers thorowout the world Vnto 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 which 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 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 tâ—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. 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. 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 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 communioÌ„ 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 communioÌ„ 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. 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 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 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 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 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 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 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. 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 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.