the resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Mat. 22. 30. And the Apostle sets it forth more at large 1 Corinth 15. 42 43 44. where speaking of the body and shewing how much it shall differ in the resurrection from what now it is he saith It is sown in corruption it is raised in incorruption It is sown in dishonour it is raised in glory It is sown in weaknesse it is raised in power It is sown a naturall body it is raised a spirituall body Such as are found alive at Christs comming and shall not die and therefore not properly rise againe shall yet have this change as the Apostle there sheweth verse 51 52 53. But this blessed and glorious change of the body belongs onely to the godly as for the wicked they shall indeed rise again and be changed but their resurrection shall be unto condemnation John 5. 29. And their change shall be to perpetuall shame and contempt Dan. 12. 2. Onely they that are the living members of Christ and have their conversation in Heaven can expect that Christ will change their vile bodies and make them like unto his most glorious body as the Apostle teacheth Philip. 3. 20 21. Of life everlasting And life everlasting This is the end of our faith 1 Pet. 1. 9. and therefore fitly put in the end of the Creed That after this life which is but temporall there shall be another life which is eternall the Scripture is plain and expresse Dan. 12. 2. Ioh. 3. 16. and in many other places Everlasting life begun here Everlasting life is begun here and so it is called the life of grace He that beleeveth on the Son hath everlasting life John 3. 36. He saith not shall have but hath So John 5. 24. Verily verily I say unto you he that heareth my word and beleeveth on him that sent me hath everlasting life So 1 John 3. 14. We know that we are passed from death to life because we love the brethren He means from the death of sinne to the life of grace and that this life of grace is a beginning of eternall life he shews in the Verse following Whosoever hateth his brother is a Murtherer and no murtherer hath eternall life abiding in him Everlasting life perfected hereafter Everlasting life is perfected hereafter and so it s called the life of glory In the world to come everlasting life Mark 10. 30. to wit in the fulnesse and perfection of it In respect of the soul this life is perfected immediately after its separation from the the bodie Heb. 12. 23. In respect of the bodie it is perfected at the resurrection 1 Cor. 15. 52 53 54. and 1 Thess 4. 16 17. What a life this life of glory is onely they fully know who do enjoy it It is a glory that shall be revealed Rom. 8. 18. It doth not yet appear what we shall be I John 3. 2. But thus much by the Scripture we may know that it consists in a clear vision of God and a full fruition of him See 1 Cor. 13. 12. and 2 Cor. 5. 6 7 8. and 1 John 3. 3. Such is the happinesse of this life that it is free from all evill and full of all good 1. It is free from all evill both all evill of sinne and also all evill of affliction Whiles we are here in this mortall bodie all wee can do is to keep sinne under that it do not reigne in us Rom. 6. 12. 1 John 1. 8. But in the life to come sinne shall not so much as be in us They that enjoy that life are just men made perfect Heb 12. 23. Here man is born to trouble even as the sparks flie upward Job 5. 7. But in the life to come there shall be a perfect freedome from all molestation All tears shall be wiped away Revel 7. 17. 2. It is full of all good For in that life God is enjoyed and that most fully and perfectly and so far forth as any enjoy God they are sure to enjoy all good Delight thy self in the Lord and he shall give thee the desires of thine heart Psal 37. 4. Whom have I in heaven but thee and there is none upon earth that I desire besides thee Psal 73. 25. As for me I will behold thy face in righteousnesse I shdll be satisfied when I awake with thy likenesse Psal 17. 15. Thou wilt shew me the path of life in thy presence is fulnesse of joy at thy right hand there are pleasures for ever more Psalm 16. 11. What is this life in comparison of that which is to come yet while this life lasteth that life which is to come must be acquired For after death commeth judgement Heb. 9. 27. As a man soweth here so shall he reap hereafter Gal. 6. 7. Therefore fight the good fight of faith and lay hold on eternall life 1 Tim. 6. 12. Sow to the Spirit that so you may of the Spirit reap life everlasting Gal. 6. 8. What the word Amen doth signifie and how it is used Amen This word Amen is an Hebrew word but most common in all languages It signifies as much as truth Isai 65. 16. The God of truth the word in the Originall there rendred truth is Amen So Revel 3. 14. Christ is stiled the Amen that is the Truth as he stiles himself Ioh. 14. 6. And so in that place of the Revelation it follows immediately The faithfull and true Witnesse by which words is declared what is meant by the Amen Sometimes the word Amen is used adverbially and imports as much as verily or truly I tell you of a truth there be some standing here which shall not taste of death till they see the Kingdome of God Luke 9. 27. In Mat. 16. 28. it is Verily I say unto you there be some standing here c. In the Originall the word there rendred Verily is Amen and so it is rendred also in other places Sometimes this word Amen is used only by way of wishing to expresse a desire that a thing migbt be though there bee no perswasion that it shall be When the false Prophet had said that God would shortly bring backe the persons and the things that were carryed into Babylon Ieremiah said Amen Ier. 28. 6. Not that he assented to what the other said but onely he wished that it might be But for most part the word Amen is used for confirmation of that which is spoken and to shew the truth and certainty of the thing as also ones assent unto it and assurance of it And sometimes it is used in the beginning of a sentence thus our Saviour often used it Amen or doubling the word Amen Amen Isay c. Joh. 3. 3 5. where our Translators render it Verily verily Sometimes it is used in the end of a sentence or of many sentences as Rom. 9. 5. Who is God blessed for ever Amen And Rom. 11. 26. To him be glory for ever Amen So in the end of the Lords Prayer Mat. 6. 13. And in the end of the Gospell written by S. Matthew S. Mark S. Luke and S. John So also in the end of all Pauls Epistles of both Peters of the first and second of John of Jude of the Revelation The word therefore Amen doth teach us to be fully perswaded and assured of the truth of the Articles before rehearsed Let us draw near with a true heart in a full assurance of faith Heb. 10. 22. Stand fast in the faith 1 Cor. 16. 13. Let us hold fast the profession of our faith without wavering Heb. 10. 23. FINIS
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
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