exceeding vertue of God 2. Perfect Glory perfect Dignity and full Divine Majesty What is meant by Christs session at the right hand of the Father 1. The perfection of Christs Divine Nature that is the equality of the Word with the Father which he did not receive but ever had 2. The perfection of Christs Humane Nature which compriseth 1. The personal union of the Humane Nature with the Word For in him dwelleth all the fulness of the Godhead bodily Col. 2.9 2. The Collation or bestowing of gifts on him far greater and more in number then are bestowed on all Men and Angels 3. The perfection or excellency of the Office of the Mediator that is the Prophetical Priestly and Royal Function which Christ now as the glorified Head of his Church doth in his Humane Nature gloriously exercise in Heaven 4. The perfection of Christs honor that is the Adoration Worship and Reverence which is yielded unto him both of Men and Angels Heb. 1.6 The benefits we receive by Christs sitting at the Fathers right hand are all the benefits of the Kingdom and Priesthood of Christ glorified 1. His Intercession for us 2. The gathering governing and guarding of his Church by the Word and Spirit 3. His defending of the Church against her enemies 4. The abjection and destruction of the Churches enemies 5. The Glorification of the Church The difference of Christs Ascension and ours stands thus He ascended by his own power and vertue we shall not by our own but by his John 3.13 He ascended to be Head we to be his Members He to glory agreeable for the Head we to glory fit for Members Christs Ascension was the cause of ours but it is not so of the contrary Whom seek'st thou Mary What is Jesus he He goes before thee into Galilee This was the Angels voyce Nor was the news Less strange to his Disciples then the Jews Though herein for himself he did no more Then what he did for Lazarus before He 's now ascended and has verifi'd What Enoch and Elias typifi'd He sits at Gods right hand and has thereby In Earth all Power in Heav'n all Majesty §. 7. From thence he shall come to judge both the Quick and the Dead THe last Judgement shall be a manifestation or declaration and seperation of the just and unjust who ever have lived or shall live from the beginning of the world unto the end proceeding from God by Christ and a pronouncing of Sentence on these men and an execution thereof according to the Doctrine of the Law and the Gospel which Execution is not an annihilation or final destruction of the Body and Soul or a perpetual senslesness but an infinite and endless continuance of those Torments which the Wicked in this life despairing do begin to feel forsaken and abjected of God subject to all torments both of Body and Soul And in this last Judgement Absolution to the godly shall be principally according to the Gospel but shall be confirmed by the Law Condemnation to the wicked shall be principally by the Law but shall be confirmed of the Gospel Sentence shall be given on the wicked according to their own Merit but on the godly according to Christs Merit applyed unto them by faith a Testimony and Witness of which Faith shall be their Works Now the Judge shall be Christ John 5.22 neither yet are the Father and the Holy Ghost removed from this Judgement but Christ immediately shall speak and give Sentence and that in his Humane Nature and when he speaketh the Father shall speak by him so that the Judgement shall belong to all the three persons of the Godhead as concerning their Consent and Authority but unto Christ as touching the publishing and executing of the Judgement yea and the Church also shall judge as touching the Allowance and Approbation of this Judgement whereunto they shall then subscribe Luke 22.30 What Christs coming to Judge both the Quick and the Dead signifies 1. That at the second coming of Christ shall follow the renewing of Heaven and Earth 2. That the self same Christ shall come who for us was born suffered and rose again 3. That he shall come gloriously to deliver his Church whereof I am a Member 4. That he shall come to abject and cast away the wicked The Reasons why or causes for which Christ-Man shall be Judge are these 1. Because the Church is to be glorified by the same Mediator by whom and for whom it was justified Acts 17.31 2. That we may have comfort and consolation knowing him to be our Judge who hath purchased us with his blood 3. To deliver his Church and cast away the wicked 4. The Justice of God because they have dealt contumeliously with the Son of Man Zech. 12.10 5. Christ-Man must be Judge because he must judge men therefore he must be beheld of all But God is invisible 6. That he may the more confound the wicked his Enemies who shall be forced to behold him their Judge whom they have so much withstood so wickedly dishonored The Day of the Lord or the time of Judgement is twofold 1. General when Christ shall come to judge the Quick and the Dead in the end of the world 2. Particular at the day of our death when every particular soul must appear before the bar of Gods Tribunal and give an account of what it hath done How Christ shall come to Judgement 1. Truly visibly and locally not imaginarily Mat. 24.30 2. He shall come furnished and prepared with glory and divine Majesty with all the Angels with the voyce and trump of the Archangel and with divine Power 3. The dead shall be raised and the living changed 4. The world shall be dissolved with fire not annihilated but purified 5. He shall come suddenly to the great joy and comfort of all his How the Devil is said to be already judged yea and the wicked also 1. By the Decree of God 2. In the Word of God 3. In his own Conscience 4. As touching the beginning of his Condemnation For what causes the last Judgement shall be 1. The chief and principal cause is the Decree of God 2. A less principal and subordinate cause is both the Salvation of the Elect who are here vexed and the Damnation of the wicked who here do flourish 3. Because of Gods Justice whereof in this life is not a full and perfect execution The threefold effect of Christs coming to Judgement 1. A gathering together at the sound of the Trumpet both of the dead and the living Dan. 12.2 2. A seperation the Elect shall be set at his right hand the Reprobate at his left Mat. 25.33 3. The Judgement it self the Elect shall be with him the Reprobate shall be cast into Hell Mat. 25.46 The execution of the last Judgement shall be thus 1. By the force and vertue of the Divine Power of Christ 2. By the Ministery of the Angels 3. The World Heaven and Earth shall be dissolved
and Traditions are ordinarily better observed and more regarded then this Commandment of God The people indeed would rather go to Church then to work but to carnal Delights and Recreations rather then either forgetting the Memento wherewith the Lord more specially commands as well due preparation before as unsophisticate performance in the actual celebration of this holiest of days Such as make no conscience to take the Lords day from him are Spiritual Thieves and meddle with that which is not their own never considering the wrong and injury that they offer unto the Almighty God rested on the Seventh day that is he ceased to create any New parts of the World as being now perfect and such as he would have it to be Good Reason therefore had the Lord of this day on pain of Eternal death of Body and Soul in Hell the place of the Damned strictly to charge and command that every Soul keep this whole day holy to his glory How dares then any creature-Man think his own thoughts speak his own words or do his own works on this glorious day Isa 58.13 the Lords own holy day He that walks away this day in vain Discourse idle Pastimes and sinful Recreations steps every step he thus prophanely steps one step forward to Eternal Death He that gathered but Sticks thereon was stoned to death because he had not kept that Statute which God had enacted as by solemn Proclamation That all sorts that profess themselves his Servants should wait upon him on the Sabbath It was Christs own custom to preach the Gospel in the Synagogues on this day so also the Disciples Acts 20.17 17.1 2. 1 Cor. 16.11 The Doors of the Temple were shut the six days but opened from morning until the evening upon the Seventh day Ezek. 46.1 2. And this sanctifying of the Lords day is a Moral Duty and bindes perpetually otherwise we should have but Nine Commandments whereas they are often called the Ten Words Exod. 34.28 Deut. 14.13 10.4 And Christ came not to destroy but to fulfil and keep the Law Mat. 5.17 Know then we may not make this day a day of vain pleasures and carnal delights a day of Sports and Recreations thinking it sufficient if we follow not the works of our Calling neither may we on this day go or ride about our worldly matters to buy bargain sell and talk with others robbing God of his day to spare one of our own neither is it sufficient to observe onely so much of this day as is enjoyned by Laws and Injunctions of men and prophane the rest of it thereby dividing the Lords day between God and our selves And every sin is so much the greater by how much less the thing is for which men sin I say the less the thing is for which a man will sin and transgress the Law of God the greater always is his sin because the greater is his contempt of God Thus was it with him that gathered Sticks on the Sabbath day and was stoned to death for his pains And thus it is with such as recreate away the Sabbath by walking the Fields who offend God more therein then he that worketh thereon in his Calling for his Necessity Yet here by the way we are to beware of a Jewish Superstition which Christ often refutes in the Gospel that is to think it unlawful to perform on the Sabbath day whatsoever works belonging to the necessity either of his own life or of others for by the end of the Commandment it appears That such works onely are forbidden as hinder the Exercise of the Ministery of Gods Word The parts of this Commandment are two viz. 1. The Commandment That the Sabbath be sanctified that is that it self viz. the Seventh day be allotted for Gods Service Gen. 2.3 Exod. 20.11 16.26 20.10 2. The Reason of the Commandment drawn from Gods Rest on the Seventh day after the Creation and his hallowing thereof Remember to keep holy the Sabbath day that is with great care and Religion and that for these Reasons 1. Because the breach and violating of the Sabbath is the breach and violating of the whole Worship of God for the neglect of the Ministery soon corrupts the whole Doctrine and Worship of God 2. Because by the exacting of this Typical Sabbath God would signifie the greatness and necessity of the Spiritual Sabbath 3. Because God will have the external Sabbath to serve for the beginning and perfecting of the Spiritual Sabbath in us In this Commandment we are commanded to keep holy the Sabbath day which is done 1. By preparing our selves by Prayer and emptying our hearts of sin 2. By assembling together to Pray unto God to Praise him to hear his holy Word and to Receive the blessed Sacraments 3. By meditating upon Gods Works and the Word which we have heard suffering it so to work in us as that we may be furthered in all holiness of life 4. By collecting and distributing to the Poor by visting the sick and reconciling dissentions among Neighbors In this Commandment is forbidden all Prophaning of the Sabbath which is 1. By doing worldly works which are not of present necessity by journeying about worldly Affairs idle resting or absenting our selves from the publike Duties of Gods Word and Worship 2. By forgetfulness of the Sabbath upon the six days by which we often bring upon our selves a necessity of prophaning the same 3. When being Parents or Governors we leave such as are under our charge to their liberty upon that day The Reasons of this Commandment are 1. Partly expressed therein and are taken 1. From the Lords Example who rested the Seventh day from all his works of Creation 2. From his Blessing inseparably linked unto the hallowing of this day 2. Partly enfolded therein are these 1. The Law of the Sabbath is Ancient and was of force in Paradice before Mans Fall 2. Because it is most Equal the Lord allowing us six days to labor in 3. Because the Seventh is the Lords peculiar day so that without Sacriledge we cannot any way prophane it God will have all our children and family to cease from their labors on this day for two causes 1. That these also may be brought up by their Parents and Masters in the service of God and may be admitted unto the Ministery of the Church 2. Because he will have especially on the Sabbath day Love and Bountifulness towards our Neighbors to be shewed and seen in the Church Strangers also are commanded to intermit their labors and that if they were converted to true Religion because they were of the houshold of the Church if they were Infidels it is commanded them not in respect of themselves but in respect of the Israelites and that especially for these two Reasons 1. Lest by their ill Example they should give offence unto the Church 2. Lest their liberty might be an occasion to the Jews to accomplish by them those labors which it was
honor of the Ministery of the Church or our obedience to the whole Ministery in life and maners and this is the Moral Sabbath The Sabbath is perpetual for these Reasons 1. Because it is placed in the number of the perpetual Commandments 2. Because it was written by the finger of God Exod. 31.18 Deut. 9.10 3. The writing of it in Tables of Stone doth argue that it is perpetual 4. Because it was before there was any use of the shadow or ceremony Forwhat Reasons the Lords day ought wholy to be spent in religious exercises 1. For Reasons drawn from the equity and liberality of God in giving us six days from the Example of Gods Rest and from the consideration of the end why it was appointed to be kept holy 2. It serveth to preserve men from Barbarism and Atheism and all irreligious Prophaneness 3. That it may be a Sign between the Lord and us throughout our generations that we may know that he is the Lord that doth sanctifie us Exod. 31.13 4. Our Savior vouchsafed to honor this day above the rest of the days of the week after his Resurrection and that by his special Appearings in it as well as by his Rising again upon it The special Appearings of our Savior after his Resurrection upon this his own day which should excite us to sanctifie it with prepared hearts and to observe it with the more care and circumspection 1. To Mary Magdalene early in the morning Joh. 20.1 14. 2. To the other Women as they were going to communicate to the Apostles the certainty of his Resurrection which the Angels had declared unto them before at the Sepulchre Mat. 28.9 3. To the two Disciples going to Emmaus Luke 24.21 4. The same day at night he appeared to his Disciples Joh. 20.19 5. On this day for the confirmation of Thomas his Faith he appeared to his Disciples Joh. 20.26 And upon this day also did the Holy Ghost descend On the Sabbath we must Rest 1. Chiefly from sin and thus our whole life should be a continual Sabbath 2. From ordinary not absolutely necessary labor Lev. 23.3 3. From works of special times as ploughing sowing reaping c. Exod. 34.21 Also from buying and selling Neh. 13.16 4. From the works of our special Callings the six days being appointed for them 5. From worldly speeches and thoughts either by making bargains or talking of worldly matters or contriving the same in our mindes The Sabbath is now called the Lords day Wherefore know That things are said to be the Lords in three respects viz. 1. In regard of Duty and service Thus all creatures are the Lords because he is their Creator and Maker to whom as to the High and Mighty Lord all things owe their homage Psal 24. 2. In regard of that Power and Authority whereby he Ruleth all things by his Providence to which Jurisdiction of his all men how wicked and perverse soever are subject Thus Cyrus King of Persia is said to perform the Lords pleasure though he knew not the Lord Isa 44.28 45.1 Psal 119.91 3. In respect of a Propriety and immediate Right that he hath in them being separate from mans use and sanctified to his and to be imployed in his service Thus is the Seventh day the Lords day if we rob him of his service in the least minute of an hour in this day we are sacrilegious and meddle with that which is not our own So that we under the New Testament are tyed to the observation of a Sabbath as well as the Jewswere of old and by as great Authority And this appeareth 1. From the time of the Institution of the Sabbath even in Paradice before Man fell when he had the substance of true Holiness and needed not any figurative ceremony for his comfort 2. From the Morality of this Commandment being placed among the rest of the Moral Laws which are to continue in force for ever Mat. 5.20 3. From the main Reason of this Commandment for the Commemoration of Creation and Redemption is more to us then that of the Creation onely was unto the Jews 4. From the Caveat given by our Savior speaking of Jerusalems destruction Mat. 24.20 In the Jewish Sabbath observe 1. The Jews were as dead men if they wrought on the Sabbath Exod. 35.2 they might not then kindle a fire throughout their habitations Exod. 35.3 2. It was also a figure of the Everlasting Rest of Gods children in the Kingdom of Heaven Isa 66.23 Heb. 4.9 3. It was observed in Remembrance of their deliverance out of Egypt which hapned on that day Deut. 5.15 4. It was tyed precisely to the Seventh day from the Creation and celebrated with sundry set Rites and Ceremonies Numb 28.9 10. Nevertheless there is a Sabbath Moral and Perpetual a time to be set apart to the end of the Worship of God to the end of the world The Reasons of the change of the Sabbath viz. 1. To put a Difference between the Jewish and the Christian Sabbath 2. To keep a Memorial of the day of our Redemption for as the Seventh day kept a Memorial of the Works of Creation so doth this First day of the week the Memorial of the Work of our Redemption which is a work so much greater then the other by how much it is more to Redeem us out of Hell being worse then nothing then it was at first to create us out of nothing Isa 66.24 3. To free the Church from the yoke of the Sacrifices and Ceremonies of the Jews Acts 15.10 for when this day was changed it was more tyed to the Jewish Sabbath which was solemnized with many ceremonies necessarily belonging unto it The Difference between the Christian observing of the Lords day and the Jewish observing of the Seventh day 1. It was not lawful for the Jews to change the Sabbath or to omit it as being a part of ceremonial Worship The Christian Church retaining still her liberty allotteth the First day unto the Ministery without adjoyning any opinion of Necessity or Worship 2. The old Ceremonial Sabbath was a Type of things to be fulfilled in the New Testament by Christ But in the New Testament that signification ceaseth and there is had regard onely of order and comeliness without which there could be either no Ministery or at least-wise no well ordered Ministery in the Church The sinal causes or ends for which the Sabbath was instituted viz. 1. The publike Worship and Service of God in the Church exercise of Prayers Confession and Obedience 2. The Maintenance and Preservation of the Ministery of the Church 3. That it might be in the Old Testament a Type signifying the Spiritual and Everlasting Sabbath Ezek. 20.12 4. For a circumstance of the Seventh day that it might advertise men of the Creation Preservation and Managing of the world 5. That on that day the works of charity bountifulness and liberality should be exercised 6. For the bodily Rest both of Men
the wealth and peace of their people like Mordecai 2. Of Ministers is to make themselves Servants unto their people not seeking their own profit but the profit of many that they may be saved as Paul 1 Cor. 9.19 10.33 3. Of Fathers is to educate their Children in the Fear of God taking heed that they give them no evil Example nor provoke them to wrath Prov. 4.3 4. 4. Of Husbands is to dwell with their wives according to knowledge giving honor to the wife as to the weaker vessel like Abraham Gen. 6.16 5. Of Masters is to do that which is just and equal to their Servants as the Centurion Luk. 7.2 for they as well as their Servants are bound to duty 1. By Gods Law for it expresly enjoyneth many Duties to Masters 2. By the Law of Nature which hath tyed as well the one as the other to do as well as receive good 3. By the Law of Nations as appears by divers particular Laws established for this purpose 4. By the Law of Equity for one good deserveth another 6. Of every one is to be of like affection one towards another by serving one another in love according to the Apoliles Rule Rom. 12.16 Gal. 5.13 7. Of our selves towards our selves is 1. To honor God in all our ways 1 Sam. 2.30 2. To keep our Bodies that they be not made the instruments of sin 1 Thess 4.4 5 The common Vertues of this Fifth Commandment viz. 1. That General Justice which is Obedience according to all Laws that appertain unto all in respect of every ones Vocation and Calling 2. The Particular Distributive Justice which keepeth a proportion in distributing of Offices and Rewards or which is a vertue giving every one his own Rom. 13.7 3. Sedulity or Diligence or Fidelity which is a vertue in a man well knowing and understanding those parts which belong properly to his own duty and office examining them and doing according to Gods Commandment those things that belong unto him constantly continually studiously willingly faithfully and chearfully 4. Gravity which is a vertue that observeth that which becometh a mans person and sheweth a constancy and squareness in words deeds and gestures that thereby we may maintain our good estimation or authority that our Calling be not reproached 5. Modesty being a vertue which hath near affinity whereby a man knowing his own imbecility and considering his place and calling wherein he is placed by God keepeth a mean and conveniency of person in opinion and in speech of himself in actions and in behavior that giving no more to our selves then becometh us we may give to others what is theirs Humility and Modesty differ onely in the end for as Modesty is towards men so Humility is towards God Gal. 6.3 6. Love or Tender Affection towards our Kindred or near Allies of Blood 7. Thankfulness which is a vertue consisting of Truth and Justice acknowledging from whom what and how great benefits we have received desiring to return mutual duties honest and possible 8. Equity which is a vertue mitigating upon good cause the rigor of strict Justice in punishing and taxing others offences patiently bearing with some such errors and defects as do not enormously harm the publike safety or the private welfare of our Neighbors and covering and correcting such vices of others or endeavoring to heal and cure them God annexeth a Promise of this Commandment for these Reasons 1. To signifie how greatly he esteemeth that Obedience and how grievously he will punish those who do against this Obedience 2. To signifie how Necessary this Obedience is and so much the more to invite us to the observing and keeping thereof This Commandment hath a Promise of Outward Temporal Prosperity annexed to the performance of it which though to the wicked does by meer consequence through the Abuse of it turn to evil yet to the godly it is a Blessing and Fruit of Gods Love as appears by these Reasons 1. It is good as it was at first made and ordained of God Gen. 1.31 2. It tends to mans good if it be rightly used 3. It was bestowed on man before he had offended Gen. 2.8 4. It is a Promise of God to them that fear him and keep his Commandments Levit. 26.4 c. 5. The Saints have prayed and been thankful for it Gen. 28.20 6. The contrary was first inflicted as a punishment of sin and is often threatned as a token of Gods wrath which accordingly hath been often inflicted on Transgressors Lev. 26.15 who meritoriously have incurred it This Promise of long life includes a Blessing of all earthly things Now there is a Right to earthly things two ways or the Right unto the Earth is twofold 1. Civil which stands good before men by their Laws and Customs Thus men are called Lords of their Land and so the Turk at this day is a mighty Lord of a great part of the whole World 2. Spiritual which is warrantable and approved with God himself Such Right and Title had Adam to all the World before his Fall which he lost by his Sin both from himself and all his Posterity but yet in Christ the same is recovered to all the Elect In regard of this Right the Meek are said to inherit the Earth Mat. 5.5 So that it is most evident the Turk and all Unbelievers and ungodly persons are but Usurpers of those things which otherwise Civilly they do lawfully possess For all our Right to the Earth was lost in Adam and is onely recovered by Christ so that till we have our part in him we cannot justly with a good Conscience possess any part of the Earth for he is Prince of the Kings of the Earth Rev. 1.5 and the High Lord of all the World Though long life be here promised as a Blessing yet may the Righteous have their days shortned for their good as in these and such like respects 1. That they may be taken from the evil to come 1 Kings 14.13 2. That they might be made an example to others 1 Kings 13.24 3. That by a temporal death eternal Condemnation might be avoided 1 Cor. 11.32 4. That their chiefest and greatest Reward might be hastned Gen. 5.24 Heb. 11.5 The Promise of long life and Prosperity is not so appropriated to this kinde of Righteousness as if it appertained to no other but in these and such like particular respects 1. Because Obedience to Parents is one of the surest evidences of our conformity to the whole Law and a good foundation for the performing of all duties to man 2. Because Performance of duties to Parents is a special means under God of prospering and living long whereas rebellious children hasten their own sad ends 3. Because Parents are a special means to procure the welfare and long life of their children partly by provident care and partly by fervent and frequent Prayer 4. Because Disobedience draweth down much mischief on the heads of children and many ways doth often
come desire that God will by his Son our Mediator 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his Word and the working of the Holy Ghost 3. Rule his Church gathered and us the members thereof with his Holy Spirit 4. Defend us and his whole Church against our Enemies and Tyrants 5. Cast away his and our enemies into eternal pains 6. At length deliver his Church and glorifie us in the world to come Again The Kingdom of God is twofold viz. 1. General which is his absolute Power and Soveraignty whereby he ruleth all things in Heaven in Earth and in Hell even the Devils themselves Psa 103.19 This we acknowledge in the conclusion of the Lords Prayer but pray not for it in this Petition because nothing can hinder it 2. Special which is that whereby he Ruleth his Elect and chosen people working his will in them by his Holy Spirit And called special because it is not exercised over all the World but only over all the elect whō he hath ordained unto eternal life This special Kingdom of God is twofold viz. 1. Of Grace which is a Spiritual estate because 1. It is principally exercised in the Conscience 2. This Regiment in the Conscience is by the Spirit of God Wherein God makes men willingly subject to the written word of his Spirit which is a voluntary subjection of the whole man in soul body and Spirit to the Will of God reveal'd in his Word This subjection which indeed is perfect freedom stands in these 3 things especially Rom. 14.17 18. 1. In Righteousness that is 1. In Christs Righteousness imputed 2. In the Righteousness of a good Conscience the ground whereof is Sanctification by the Spirit which Christ gives to whom he justifies 2. In Peace that is Peace of Conscience towards God and peace with Gods Church yea with all Creatures so far forth as is needful for them Under which is comprehended love for as Righteousness concerns the person in soul and body so Peace respects all duties and actions of the life Righteousness is the Root whence springeth this Peace for when the heart is sanctified the life is reformed 3. In Joy in the Holy Ghost which is a fruit of both the former respecting especially the state of affliction for when a man is justified and sanctified and hath peace towards God then ariseth in his heart a Spiritual delight in God in all estates Now whosoever hath these three branches of this Spiritual subjection is a good Subject in the Kingdom of Grace 2. Of Glory which is the blessed estate of Gods Elect in Heaven whereby God in Christ becomes all things unto them immediately all things needful to the perfection of felicity The state of grace in this life is the beginning and entrance to the state of glory the state of glory in the life to come is the perfection of the state of grace And this special Kingdom of God in both these estates do we in this Petition pray for Understand therefore this Petition of the special Kingdom the coming whereof is in four degrees viz. 1. Let it be erected where it is not 2. Let it be confirmed and continued where it is Let it not be abolished by Persecution corrupted by Heresie vanish by Hypocrisie or degenerate and grow into the contrary by Prophaneness 3. Let it be restored where it is decayed or corrupted in doctrine or maners Restore such as are faln by weakness and purge the Errors of such as are seduced 4. Let it be perfected and made compleat by hastning the marriage-Marriage-day the eternal Jubile of Joy unconceiveable much more unutterable such as neither eye hath seen nor ear heard nor heart conceived and by finally destroying Sin Death the Devil and every enemy Thy Kingdom come that is to us men in the world then it cometh when God doth erect and establish the same in their hearts Now unto perfection it comes by five degrees viz. 1. When God gives unto men the outward means of Salvation wherein he doth reveal his grace and favor in Christ Thus the Gospel preached is called The word of the Kingdom Mat. 13.19 and The Kingdom of God Luke 11.20 17.21 2. When the word preached enlightens the minde so as a man knows and understands the mystery of the Gospel which is the Law of this Kingdom 3. When a man is thereby regenerate and so brought into this Kingdom for by Regeneration we have effectual entrance into the state of grace whereby Christ rules in us by his word and Spirit and we yield subjection unto him 4. At the end of this life when the body goeth to the earth but the soul to God that gave it being translated to the joys of heaven in the glory of this Kingdom 5. At the last Judgement when body and soul being reunited are both made partakers of this Kingdoms glory And this is the full and perfect coming of it In this kingdom are observable these things especially 1. That Christ is King Mat. 2.2 2. That the Subjects are true Christians Psal 2.8 Angels and Saints 3. That the Laws are the Word Psal 119.105 and the efficacy of the Holy Ghost 4. The enemies are Satan Sin Death Hell Damnation the Flesh the World and the Wicked Eph. 6.12 Rom. 6.12 8.1 1 Cor. 15.51 Gal. 5.17 Gen. 3.15 5. The Rewards are the good things of this life and eternal happiness in that to come Mark 10.30 6. The Chastisements are afflictions Heb. 12.6 7. The Weapons are Faith Hope Love the Word and Prayer Eph. 6.16 8. The Time of it is to the worlds end Mat. 28.20 9. The place is this world and the world to come Rev. 5.10 Mat. 25.34 10. The Officers are Preachers 2 Cor. 5.20 11. The Vice-gerents are Governors Isa 49.25 12. It is exercised upon the Conscience of man Rom. 14.17 Again the Head or King of this Kingdom is God the Father the Son and the Holy Ghost There is but one King because there is but one God 1. The Father is King and Ruleth by the Son and the Holy Ghost 2. The Son is King because 1. He sitteth God at the right hand of God and Ruleth with equal power with the Father 2. He is Mediator by whom God worketh immediately and giveth the Holy Ghost The enemies of this Kingdom are 1. Partly in the Church as Hypocrites who challenge to themselves the Name and Title of the Kingdom when as they are nothing less 2. Partly without the Church as Turks Jews and all such as defend Errors against the ground and foundation of the true Religion It appears from what hath been said That the Kingdom of God cometh to us four ways viz. 1. By the Preaching of the Gospel whereby is revealed the light of the true and heavenly Doctrine 2. By Conversion when some are converted and are endued with Faith and Repentance 3. By making progress or encrease when the godly receive encrease or
when the proper gifts or blessings of the faithful are augmented with perpetual encrease in the godly or converted Rev. 22.11 4. By Consummation or full accomplishment when the godly shall be glorified at the second coming of our Lord. We ought to desire that the Kingdom of God may come for these Reasons specially 1. For the glory of God or in respect of the first Petion because that we may sanctifie and hallow his Name it is required that he Rule us by his Word and Spirit 2. Because God will give his Kingdom onely to those that ask it The wants we are to bewail taught us in this Petition concern either our selves or others 1. We must lament and mourn for our own miserable estate by Nature whereby we are the servants of Sin and so in bondage and thraldom thereto Joh. 8.34 And the best of us do but weakly yield to Christs Scepter and where Sin raigneth there the Devil hath dominion 2. We must bewail the sins of all the world in the transgression of Gods Law whereby God is dishonored his Kingdom hindred and the Kingdom of Darkness furthered We must therefore bewail that there be so many hinderers of Gods Kingdom as namely the Flesh to infect the World to allure the Devil to seduce Antichrist to withdraw the Turk to withstand and the Wicked to trouble men that should be Subjects of this Kingdom Pray therefore Thy Kingdom come The helps which further Gods kingdom and are to be desired of us viz. 1. The Preaching of the Gospel and all other divine Ordinances whereby Gods Kingdom is erected and maintained that they may be where they are not and may be blessed where they are vouchsafed and herein for godly Magistrates and faithful Ministers 2. That God would enlighten the eyes of our mindes that we may see the wonders of his Law that so the Lords ordinances may be blessed unto us 3. That we may be wholly subject unto Christ and that of Conscience not onely in our outward behavior but in minde heart will and in all our affections that we may grow in grace and in the saving knowledge of Christ Jesus 4. We must desire to be dissolved and to be with Christ in the Kingdom of glory for this end that we may make an end of sinning and become more obedient Subjects unto Christ yea wholly ruled by him though for the good of others we must be content to live 5. That both by the hour of death and by the coming of Christ to Judgement this Kingdom in us and all Gods chosen may be accomplished that Satan being trodden under our feet and the power of death destroyed God may be all in all 1 Cor. 15.28 6. That Christ would come in Judgement when all things shall be subdued unto God and all his obedient Subjects shall be fully glorified This we may desire in heart though we must leave the time to Gods good will and pleasure still waiting for it by faith in his Promise 7. That God would enlarge his Sanctuary here on earth gather his elect more and more and still defend and maintain his Church in every place in the world when these desires affect our souls then do we truly say Thy Kingdom come The duties to be practised by us that Gods Kingdom may come viz. 1. We must labor for true humiliation and conversion else we cannot enter into the Kingdom Matth. 8.3 Joh. 3.5 nay otherwise we do but mock God by saying well and doing nothing 2. We must be careful to bring forth the fruits of Gods Kingdom which are Righteousness Peace and Joy in the Holy Ghost Rom. 14.17 3. We must hence learn to be contented in all estates of this life whatsoever the hope of this Kingdom which we here pray for must swallow up all the sorrows that earthly calamities can bring upon us Luke 12.32 4. We must all labor in our places and callings to bring one another into this kingdom one neighbor another and one friend another Ezc. 18.30 5. Hence we must learn every day to prepare our selves to dye for by death our souls enter into the glory of this Kingdom which we pray may come unto us whence appears the monstrous hypocrisie of the world whose practice flatly contradicts their prayer Of this Petition 1. The Supplication is for the continuance of Gods gracious Providence over his general kingdom and of all good means and furtherances of his special kingdom his Church 2. The Deprecation is against all impediments and lets of Gods general kingdom as Anarchy Tyranny wicked Laws c. and against all hinderances of his special kingdom as Toleration of Idolatry Heresie Ignorance Idleness Infidelity Impenitency Hardness of heart c. 3. The Thanksgiving is for the Lords exercising his kingdom in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beams of his Word enlarging his kingdom for worthy Magistrates and faithful Ministers for Faith and all Spiritual graces In this glass we read the superstitious vanity of ignorant souls The rotten hypocrisie of formal Professors The cursed Rebellion of prophane worldlings The Antichristian Tyranny of Idolatrous Papists All which as we tender the Soveraign Power of Christs Scepter the Prerogative of his Royalty and the eternal happiness of our own Souls let us carefully avoid as by making it the language of our hearts so the loyalty of our whole lives to practice Thy Kingdom come A new-hatch'd old-laid Heresie appears That here on Earth yet full One thousand years Christs Kingdom is to come and triumph shall With all his Saints in Pomp Majestical Fond Dreamers Call ye this Terrestrial Which figures that which is Spiritual Raign in our hearts O Lord Protect augment Thy Church This is thy proper Regiment Cast down thine Enemies Compleat the sum Of thine Elect So let Thy Kingdom come §. 7. Thy Will be done in Earth as it is in Heaven THis Petition in order followeth Thy Kingdom come to shew That where Gods kingdom is set up his will is endeavored after and preferred always and not our own will It depends indeed on both the former Petitions for Gods Name is hallowed when his will is done and his kingdom comes when by doing his will we testifie our selves his obedient Subjects Wherein we desire that we and all the people of God upon earth may as readily obey Gods will as the Angels and Saints in heaven So that this Petition is propounded in a Comparison the former part whereof respects the grace of Obedience which we pray for the other the right maner of performing it wherein we must note That this particle As doth not betoken the degree but the kinde of doing Gods will which is the beginning of performing Gods will with continuance and encrease thereof not the Consummation perfection and full accomplishment thereof which yet we are to desire here that at length we may obtain it which though it be impossible in this life yet are we
by fire at the execution of this Judgement there shall be a change of this present state and a purifying of the creatures but not a consuming of them 4. This change shall come suddenly 5. There shall be a casting of the wicked into everlasting pains and an advancing of the godly into everlasting happiness and glory Why God would have us certain of the last judgment viz. 1. In respect of his glory that we may be able to refute Epicures who account this heavenly doctrine of the divine Judgment to come for a fable 2. For our comfort that amidst our evils and miseries we may know there shall come a time when we shall be delivered from this corruption and rottenness 3. That we may retain and keep our selves in the fear of God and our duty and that others also may be reclaimed from evil 4. That the wicked may be left excuseless for they are warned sufficiently that they should be ready at every season For what Reasons God would not have us certain of the time of the last Judgement 1. That he might exercise our faith and patience 2. That he might bridle our curiosity 3. That he might keep us in his fear in godliness and in exercising of our duty Why God deferreth the last Judgment 1. To exercise Faith Patience Hope and Prayer in the godly 2. That all the Elect may be gathered unto the Church 3. That he might grant unto all a time and space of Repentance as at this time and that he might leave the wicked without excuse Rom. 2.4 There are a certain sort of people that superstitiously sit up all night at certain times of the year fondly conceiting that Christ will come to Judgement on one of these nights but such most grosly erre and that these four ways especially 1. In that they prescribe certain set times for Christs coming whereas no man knoweth it Mat. 24.36 42. 2. In that they conceit he shall come in the night from that Text Luke 17.34 which is uncertain the night being there taken as a part for the whole by the figure Synecdoche and he calleth it the Day Luke 17.30 3. In that they imagine That they which are asleep when Christ cometh cannot be well prepared to meet him whereas Repentance maketh the soul prepared at all times 4. In that they interpret the Precept of Watching to bodily watching of the Eye whereas it is not meant of that onely but of the heart also This Judgement shall be in the end of the world whereof there are three parts The one before the Law another under the Law the third under the Gospel or under Christ which is called The end of the world The end of days The last time because there shall not be so long space between Christs first coming and his second as was from the beginning of the world unto his first coming But of that day Christ himself as Man knoweth not Mark 13.32 Tremble O Earth Tremble and be afraid Behold the Son of God he that was laid At first in Swathing-bands then in a shrowd Comes with Thousands of Angels in a Cloud To judge both Quick and Dead Silence Who may Language the Joy or Horror of that Day When all from Adam shall be chang'd or rise To meet their Judge or Savior in the Skies To hear the Sentence of Eternal Rest Or that which is too sad to be express'd §. 8. I believe in the Holy Ghost WHich is as much to say As I acknowledge the Holy Ghost to be God and so confess him to be one with the Father and the Son also I acknowledge his Office of Sanctifying and making holy the people of God And as I depend upon God the Father as my Creator and daily Protector and upon God the Son as my Redeemer and daily Mediator so I depend upon God the Holy Ghost as my Comforter and the worker of Grace and all Vertue in me being of my self a lump of Sin and mass of Corruption yet I acknowledge not three Gods but one God a Trinity of persons in Unity of Godhead So that the Holy Ghost is the third person of the true and onely Godhead proceeding from the Father and the Son and Coeternal Coequal and Consubstantial with the Father and the Son and is sent from both into the hearts of the Elec◠to sanctifie them unto eternal life And though extraordinary Revelations are ceased yet the Holy Ghost in and by the Word revealeth some things unto men for which cause he is called and that truly The Spirit of Revelation Now that the Holy Ghost is very and eternal God appears from his creating of all things Gen. 1.2 Psal 104.24 29 30. And Christians are to be Baptized in the Name of the Holy Ghost Mat. 28.19 as well as of the Father and the Son As God he chooseth assigneth and sendeth forth men for the Ministery of the Gospel Acts 13.2 4. As God he decreeth Orders for his Church and People Acts 15.28 As God he is to be invocated and prayed unto as well as the Father and the Son 2 Cor. 13.13 The Holy Ghost is of one Substance Majesty and Glory with the Father and the Son for these three the Father the Word and the Holy Ghost are one 1 Joh. 5.7 who proceedeth from the Father and the Son for the Father sendeth the Comforter in the Name of the Son Joh. 14.16 and the Son sendeth the Comforter the Spirit of Truth from the Father Joh. 15.26 And whereas we believe the Holy Ghost to have proceeded from the Father and the Son understand Proceeding is here a communication of the Divine Essence whereby the third person onely of the Godhead receiveth from the Father and the Son as the Spirit from him whose Spirit it is the same whole Essence which the Father and the Son have and retain Of God the Holy Ghost three things are to be considered by us viz. 1. What the Holy Ghost is viz. of the same Essence with the Father and the Son a distinct person proceeding from both 2. The Office of the Holy Ghost which doth sanctifie us many ways 1. Because he is the key of all heavenly Treasures illuminating our understanding to receive the Mystery of Faith 2. Because he is the Earnest of the Promises 3. Because he is the Seal wherewith the Truth of the Divine Promises is signed and sealed in our mindes 4. Because he is the Minister of Truth guiding us in the way of all Truth 5. Because he is the Author of light expelling the darkness gathered by sin 6. Because he is the Fountain of Wisdom and Understanding 7. Because he is the water that purgeth us from all filth consecrating us into the Holy Temple of God fertilizing us to bring forth the fruits of Righteousness 8. Because he is the Fire that purgeth away the corruption of our mindes enflaming our hearts with the love of Righteousness 3. Our Faith in the Holy Ghost 1. That we believe in God the
same 2. By the rightly pacified Conscience which is done by Faith in the heart And the Peace here meant is such a Peace as cometh after War after conflicts for sin after knowledge of Gods displeasure with thee after the sense hereof and after all this a knowledge of Reconciliation again Now many in an evil estate live and dye peaceably but deceive not thy self that is onely because they were never acquainted with the Doctrine of Justification and Sanctification because they never saw the danger for to be sure that I am free from a danger and not to know a danger is all one and doth breed a like confidence and security Thus as it is a great mercy to have a true and sound Peace so to have a Peace not well grounded and bottom'd is the most dangerous Judgement in the world That thou mayest therefore the better judge whether thou hast this Sign of the forgiveness of thy sin know That this Peace is threefold 1. With God properly called Reconciliation God in Christ at one with Man Man through Christ at one with God 2. With our selves when the conscience sanctified ceaseth to accuse and the affections subject themselves to the enlightened minde 3. With our Christian Brethren Arguments to perswade us of the forgivenes of our sins if we come unto Christ 1. By the Scripture-expressions so frequently ratifying this Truth 2. By Christs Practice when he was on earth 3. Otherwise Christs Blood should be shed in vain 4. By the Example of others pardoned 5. Else no flesh should be saved 6. God should not else be worshipped and served 7. By the infiniteness of Gods Mercy The universality of Gods Promises touching the forgiveness of sins is threefold 1. Without exception of Time for At what time soever a sinner shall repent him of his sins I will put away his iniquity saith the Lord. 2. Without exception of sins for Albeit your sins were as scarlet they shall be made as white as snow Isa 1. 3. Without exception of person for Whosoever shall depart from his wicked ways and turn unto God he will receive him The Duties to be performed of us in believing the forgiveness of sins to the faithful viz. 1. To pray unto God earnestly every day above all things of this world for the pardon of our sins because this is so great and wonderful a grace 2. To love the Lord and our Savior Jesus Christ with all our hearts and with all our might because God is the Author of this great grace Christ Jesus hath merited the same for us 3. To break off all our sins by Righteousness and not continue any longer therein because we have been enough endangered through sin and are still in the same danger if we continue in it 4. Not to have in any account the Popes Indulgence for sins but to abhor his Blasphemous Pardon for them seeing this is in Gods power onely Four Grounds of possibility of Pardon be the sin never so great 1. That the Mercy of God is infinite yea above all his Works 2. Men of years living in the Church of God and knowing the Doctrine of Salvation shall not be condemned simply for their sins but for continuing and lying in them 3. It pleaseth God many times to leave men to themselves and to suffer them to commit some sin that woundeth Conscience but yet we may not hence think that he is the Author thereof but our own depraved Nature 4. The Promises of God touching Remission of sins and life eternal in respect of Believers are general and in regard of all and every man indefinite This Doctrine of forgiveness of sins doth teach us 1. To acknowledge our selves before God to be grievous sinners to have godly sorrow for them and to seek pardon by daily Prayer for the forgiveness of them 2. To have a circumspect care and fear not to offend God at any time yea a most earnest desire to please him better then we have done Psal 103.3 4. Joh. 5.14 3. To return all praise and thankfulness to God for this so infinite Mercy which appeareth in nothing more then in the forgiveness of our sins 4. To shew back again our love toward our heavenly Father according to the measure of his love towards us the greater sins he hath pardoned the greater love should be returned 5. That the receiving of this Mercy from God must work in us mercy towards our brethren Luke 6.36 Eph. 4.32 Col. 3.13 The sum of this Article may be this Remission of sin is Gods Will not imputing to the Elect to all of them and to them onely their sins but Christs Righteousness which Remission of sins is the work of all three Persons of the Deity granted for Christs Intercession and Merit but freely in respect of us and is received by Faith through the working of the Holy Ghost upon our Conversion and Repentance You that are skill'd in Physiognomy Have ye observ'd in men Condemn'd to dye How to the life they do resemble Death Or 's if they liv'd by Artificial breath But travelling to their Execution say A Pardon overtakes them in the way How then the Scene is alter'd they survive Themselves and seem to be now twice alive Draw the Curtain Reade The Gospel saith The Pardon 's seal'd and it is ours by Faith §. 12. The Resurrection of the Body THe Resurrection of the Flesh is a restoring of the substance of our Bodies after Death even of the same matter whereof they now consist and a reviving and quickning of the same bodies with life incorruptible by the same Immortal Soul whereby they now live which God will work by Christ in the end of the world by his Divine Vertue and Power which restoring also shall be of the Elect unto the Eternal Glory of God but of the Reprobate unto Eternal Pains Thus although the body after death lie rotting in the Grave yet at the last day it shall be raised again by Gods great Power and being joyned to the Soul shall stand before Gods Judgement Seat to give account of all it hath done whether good or evil and be rewarded accordingly When Christ as Man for thus onely he can remove from place to place his Godhead ever filling all places shall come down visibly and openly with great Glory and Troops of Angels about him to Judge those that shall be then living for the world shall be full of people even to the hour of his coming and then the Dead being raised out of their Graves even all from the first Adam shall be joyned with the living who shall onely in stead of dying be changed and thus all people together of all Countreys and Nations shall be presented before his Tribunal to receive Sentence according to the Equity yea and Justice of his Gospel whether of Absolution to pass into the Kingdom of his Father or of Condemnation into the Kingdom of Hell with the Devil and his Angels for ever Now though amongst those
that dye some are crooked through Age some tender Infants some Blinde and some Lame yet at the Resurrection these weaknesses shall be done away to the faithful and strength perfection and comeliness shall be to every one of them The bodies indeed of the Elect shall rise in the same substance as the bodies of the Reprobate but diverse in quality not to be corrupted or altered any more And these qualities of the bodies of the just after the Resurrection shall be Clarity Mat. 12. Impassibility 1 Cor. 15. Agility Wisd 4. and Subtilty now the condition of the unjust shall be quite contrary to the blessed So that although the Resurrection is one of the Priviledges which the Saints by vertue of their Union with Christ receive after death yet Resurrection simply in it self considered is not the Priviledge of Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation The benefit of Resurrection ariseth from the Glory which followeth thereupon in Heaven where the Saints shall shine as Precious Stones Rev. 21.11 yea as the Firmament Dan. 12.3 as the Stars and as the Sun Mat. 13.43 be like Christ himself 1 Joh. 3.2 and appear with him in glory Col. 3.4 This glory of the Saints extendeth both to Soul and Body to the whole person In regard of their Souls they shall be all glorious within Psal 45.13 for they are Spirits of just men made perfect Heb. 12.23 perfect knowledge wisdom and all maner of purity shall be in them 1 Cor. 13.12 In regard of their Bodies they shall be fashioned like to Christs glorious body Phil. 3.21 and that in Incorruption Immortality Beauty Brightness Grace Favor Agility Strength and the like such as indeed the tongue of Men or Angels is not able to express Suffice it to our ravished Admiration That the Saints in regard of their persons shall there be advanced to the Honor and Dignity of Christ so far as they are capable of it The Resurrection we are to hope for as it is an effect of Gods Counsel and to believe it as it is the Counsel it self and Purpose of God Touching the Resurrection of the Flesh know 1. That we shall rise with the self same bodies 1 Cor. 15. Phil. 3. Job 19. 2. That our bodies shall then be incorruptible 3. That the good and evil shall rise with all and every part of the body 4. That being risen they never dye more Touching the Resurrection we acknowledge 1. That our bodies are all frail and weak and how many years soever they continre yet fall to the ground they shall at last even as they were taken out of it 2. That howsoever or whensoever they fall yet they shall be raised again by a supernatural Power the Souls being reunited unto them 3. That all this shall be in the last day together in a moment at the sound of a Trumpet and not some at one time some at another 4. That being thus raised they must come to Judgement all the secretest things that ever they did being laid open and the hidden things of all hearts being manifested The Resurrection proved by the Apostle 1 Cor. 15. 1. If there be no Resurrection then Christ is not risen from the dead 1 Cor. 15.13 15 16. but he is already risen Rom. 6.9 And if the Head be risen then shall the Members also rise 2. If no Resurrection then of all men the Believers were most miserable ver 19. for their portion in this life is mourning whilest the world rejoyceth Joh. 16.20 But they are not most miserable for Christ hath pronounced them Blessed Mat. 5.4 6 10 11. 3. If there should be no Resurrection of the godly from death to life then the first Adam should be more powerful and mighty then the second so that the second Adam should be impotent and weak if he should not be able to deliver them from the jaws of death 4. All our enemies and the enemies of Christ are to be taken clean away and made subject to Christ and to us the last of which is death 1 Cor. 15.26 5. If there were no Resurrection of the flesh then the Epicures and Libertines taught well That we should follow our pleasures and delights in this life ver 32 which were a damnable pernicious Doctrine to be taught and heard in the Church of God opening a gap to all prophaneness and shutting up all practice of Piety The duties required of us in acknowledging the Resurrection 1. To live as those that expect the Resurrection and not like those who live as if they thought they should ever continue in this world for we must all dye or be changed 2. Not to live as they that deny the Resurrection whose hope is onely in this world not in surfetting and drunkenness chambering and wantonness but in sobriety temperance and chastity 3. To keep a good Conscience before God and men because at the day of the Resurrection every Conscience shall be a Book opened and all the world shall reade whether it be good or bad 4. Both to abstain from judging and censuring others and to neglect mens judging of us if so be our offences judge us not because there is one Judge of all and it is such Presumption to take his Office out of his hands in judging these to be Hypocrites these Reprobates and these damned Creatures that whoso useth it shall not escape the Judgement of God Rom. 2.1 which followeth on the Resurrection 5. To bear all our bodily imperfections and sicknesses patiently because in the Resurrection all shall be done away weakness shall be strength deformity shall be beauty Natural shall be Spiritual 6. To bear patiently all crosses and injuries in this world not seeking to revenge our selves because the time shall come when all wrongs shall be righted 7. Not to suffer our hearts to be taken up with any earthly thing but to have our hearts still set upon the New Heaven and the New Earth the glory whereof abideth for ever and ever 8. To speak of Gods praises with our Tongues with our hands to work the thing that is good with our feet to run to Religious Exercises with our mouthes to glorifie God in daily Prayer with our ears to hearken to his holy Word with our bodies to practice sobriety with our eyes to be shut from wanton looks and to serve God with all our Members because they shall all rise again be honored and become Spiritual 9. To be ever vigilant and watchful because we know not when our change shall be and because the coming of the Lord will be sudden Again beside Pauls proofs of the Resurrection to the Corinths and Testimonies of Scripture Job 19.25 John 5.28 John 6.40 Reasons may thence be drawn to confirm this truth 1. God promiseth eternal life not to the Soul onely but also to the body of the godly and contrarily to the ungodly he threatneth eternal Punishment and pains both of soul and body and these Promises
and Threatnings of God must be fulfilled for the certainty of them is unchangeable but they could not be fulfilled if the dead should not rise 2. The Mercy of God is perfect as which extendeth it self to the whole man and which will have us wholly saved therefore our bodies also shall rise again 3. The perfect Justice of God requireth that the same wholly whereby they sin should be punished with eternal pains but the wicked both in their whole body and in their soul do sin therefore their bodies also must be raised again 4. Christ is a perfect Savior because he hath saved and reconciled to God whole Man therefore our corrupt body also shall be raised by Christ 5. God is the God of the whole Man not of a part onely This Reason Christ useth against the Sadduces Mat. 22.31 6. God published his Law unto Man after the Fall therefore he will have man once keep it but that is not done in this life therefore it shall be done in the life to come and therefore men shall rise again The comfort we have by our Resurrection viz. 1. Our souls after they shall depart out of our bodies shal presently be taken up to Christ Luke 23.43 Phil. 1.23 2. Our flesh being raised up by the power of Christ shall be again united to our souls and shall be made like to the glorious body of Christ 1 Cor. 15.53 The use our Faith may make of the Resurrection 1. Our Faith may herein comfort us in all distresses whatsoever 2. It will mitigate the sorrow we entertain for the dead 3. It will lessen our fear of death while we believe a better life after death 4. It will make us swift to good works and to deserve well of those with whom we are to have eternal Society hereafter 5. It will withhold us from evil that we defile not our souls and bodies preserved by the Blood of Christ to live with God Angels and Saints Israels descent into the Red-Sea and the Lords deliverance of them thence The flourishing of Aarons Rod Ezekiels Vision of dead bones The Jews Captivity in and deliverance from Babylon and Jonahs preservation in and from the Belly of the Whale are all Types of the Resurrection And if the Doctrine of the Resurrection be shaken and overturned then all Religion is pulled up by the Roots let us therefore beware of such Vipers as lurk in the bosom of the Church There were even among the people of God Sadduces that taught that man perished wholly and that after death there should be no rising or returning to life but that he perished as the Beast Mat. 22.23 And in the Church of Corinth some were found which said There is no Resurrection of the dead 1 Cor. 15.12 Some have confessed indeed the Immortality of the soul so also did some of the Heathen but touching the Resurrection they have fancied it to be in this life and not after death as if the Resurrection were nothing else but Regeneration a dying to sin and rising again to newness of life or not unlike to Hymeneus and Philetus who said That the Resurrection was already past 2 Tim. 2.18 This Heresie for its continuance is not a little beholding to the Family of Love who hold that Heaven and Hell are in this life and no other Resurrection of the body or day of Judgement or coming of Christ then in this world Nor is it much less beholding to the Anabaptists who deny that the same bodies which now we have and shall lie in the dust shall ever rise again but hold That God at the second coming of Christ will make us new bodies This is to maintain a New Creation of new bodies and to deny the Resurrection of the former But all those Heresies we are to abandon and to let our Faith close with the Will of God revealed in his Word as we tender the benefit we expect by the Resurrection You that are crumbled into Dust or gave Your living Bodies to a fiery Grave Or say those Corps which should the Worms have fed The Fin-wing'd scaly Creatures nourished Converting Flesh to Fish Grant this and shall Those Bodies we may now just Nothing call Arise again 'T is so The Scripture saith They shall and Reason must give place to Faith Who could raise seed to Abraham of Stones Can re-incarnate Dust and rotten Bones § 13. And Life Everlasting Amen BY Life Everlasting is meant that ever-enduring happiness and all those joys which the Lord imparteth to all his Elect in the world to come not onely Life in but Joy not onely Joy but Riches not onely Riches but Glory and all these not in some measure but in excess not mixed but absolute without grief without want without dishonor not by intermission and fits but continually not after some long time to end but everlastingly This is the blessed estate of the faithful in the world to come without end or misery in joys unspeakable in body and soul that habitation or dwelling of God in Angels and Men by the Holy Ghost and the true knowledge of God his Will and all his Works kindled by the same Spirit in their hearts and true and perfect Righteousness and Wisdom that is a perfect conformity and correspondence of their will and powers and operations with the Minde and Will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soul and body which shall never be interrupted hindred or have an end which is given to all the Elect and to them onely Joh. 10.28 Now as they are Elected so they are but chosen to Eternal life but as they are converted so they are in part admitted unto it and begin to be put into possession of it Thus the souls of the faithful departed do in a most happy and blessed estate tarry and wait for their full deliverance and Redemption in the Resurrection and Glorification of their bodies in the mean time resting from their labors being in the hand of God the true Paradice and Kingdom of Christ are received of him and gathered to the souls of the faithful which are perfected and to Abraham the Father of all which believe Whence this Article is added in our Creed to signifie That the just shall not rise again to misery or to a momentary felicity but to eternal blessedness The main difference betwixt our estate in this world and in the world to come being That here we must believe what we know but in part there we shall perfectly know whatsoever is to be believed The comfort which the faithful take in this Article of Everlasting Life is That forasmuch as they feel already in their hearts the beginning of Everlasting life 2 Cor. 5.2 3. it shall at length come to pass That after this life they shall enjoy full and perfect bliss wherein they shall magnifie God for ever which blessedness neither eye hath seen nor ear hath heard neither hath
Scripture 1. For the thing hoped for Tit. 2.13 Eph. 1.18 2. It signifies the person we hope in Psal 46.1 3. It is taken for the Object of our hope which is onely good things to come Col. 1.5 4. For the certainty of future glory Rom. 5.4 5. 5. It is taken for a Theological vertue by which we hope 1 Cor. 13.13 Hope is twofold 1. Counterfeit as 1. Such as Papists have grounded upon their own Merits not on God 2. Deceitful such as ignorant Christians on their Death-beds presume to have 3. Of those who put their hope in men wealth c. or partly in these partly in God 2. True sound and saving which is the gift of God wrought in our hearts by his Spirit that we being perswaded by Faith of Gods Goodness Truth Fidelity and Power do wait with patience for the fulfilling of his Promises especially that main Promise of Salvation in the life to come The grounds of Hope are the full perswasion of 1. The goodness of God which is 1. General to all to just and unjust Psal 145.9 1. Special whereby in a more special maner he is good to the faithful which is 1. Unchangeable Rom. 11.29 2. Invincible the Devil nor his Instruments cannot hinder it 3. Everlasting because it never fadeth but endureth for ever 2. The Truth of God which is considered 1. In God himself 3 ways 1. In his Essence by which he is truly Existent 2. In Quality by which all spoken of him in Scripture is most true 3. In Operation by which all his works are agreeable to his Nature most truly good void of all falshood Rev. 15.3 Psal 111.7 2. In his Word which is most pure and holy as himself it is Truth it self Joh. 17.17 For it is 1. The Word of God who is Truth it self 2. It containeth no falshood onely that which is true 3. It is a special means to bring us to the knowledge of the Truth 3. The fidelity and faithfulness of God Psal 89.34.28 Tit. 1.9 4. The Power and Omnipotency of God being able to perform his Promise Rom. 4.21 To the right maner of the exercise of Hope is required 1. Patience towards God and man Luke 21.19 Heb. 10.36 2. Assurance it is Faith and Hope's nature to be certain we must hope assuredly for the Promise Thus Abraham Rom. 4.20.21 3. Earnestness which is a fervent desire of the Soul looking and earnestly expecting the day of Christ and the accomplishment of the Promise 4. Chearfulness which is an inward rejoycing in the heart proceeding from the perswasion of participation of Celestial glory in the world to come 5. Continuance and perseverance even in the midst of the most dangerous and comfortless Afflictions Isa 26.4 Our Hope must be stedfast immoveable and continual for these Reasons 1. Because the Malice of the Wicked the Temptations of Satan the Scoffs in the World and the Corruption of our Nature are continually seeking our destruction 1 Pet. 5.8 9. 2. Because the Lord hath given us the Victory over Sin Death and Hell through our Lord Jesus Christ 1 Cor. 15.17 18. 3. Because the Promise is made to none but those that endure and hold out unto the end Mat. 24.13 4. Because unless our hope be constant we are none of Gods children none of his Spiritual Temple neither doth God dwell in our hearts by his Spirit Heb. 3.6 Hope is the Helmet of Salvation 1 Thess 5.8 which is thus applied to Hope for these Reasons 1. Because Salvation is the main end of our Hope that which above all other things we wait for when we come to the possession of it then hath Hope her end and period 2. Because it is a special means of attaining to Salvation we are saved by Hope Rom. 2.24 This is that Cord whereby we hold fast to all Gods Promises which will not be let go until we enjoy Salvation 3. Because it herein differs from the Hope of Worldlings which reacheth no further then to the things of this life therefore when they dye their hope perisheth Prov. 11.17 The two special and principal Properties of Hope viz. 1. Assurance in regard whereof Hope maketh not ashamed Rom. 5.5 Disappointeth not therefore it is worthily termed The Anchor of the Soul both sure and stedfast Heb. 6.19 2. Patience for if we hope for that we see not we do with patience wait for the accomplishment of it Rom. 8.25 1 Thess 1.3 Some men have neither Faith Hope nor Fear as 1. Atheists that have some vain Hope but no Fear 2. Devils and desperate men that have some Fear but no Hope 3. Presumptuous men who have but a shadow of Faith How Hope is gotten preserv'd and well used 1. It is gotten by the same means that Faith is for it is the Daughter of Faith The means which beget Faith do immediately hereupon beget Hope 2. It is preserv'd 1. By a due consideration and full perswasion of Gods Promises As 1. His Free-grace 2. His Infinite Power 3. His Infallible Truth 4. His Unsearchable Wisdom 2. By a faithful Remembrance of Gods former dealings specially with our selves whereof we have two notable Examples one of Jacob Gen. 32.10 the other of David 1 Sam. 17.37 3. It is well used 1. By casting the Anchor of Hope on a sure ground Heb. 6.19 which is Gods Promise revealed in his Word 2. By fast fixing it on that sure ground that is when his Promises are stedfastly believed 3. By often setting and fixing it anew by oft renewing the hold that is by meditating again and again in those Promises which we have known and believed and oft calling to minde Gods former benefits and performance of his Promises Hope is very necessary in these four respects 1. In regard of the time which God hath set down for the accomplishment of his Promises which time is oft both unknown and long dated though the time be of God certainly determined so as it cannot be prevented Joh. 7.30 nor shall be over-passed Heb. 2.3 yet it is not always made known unto us Mat. 13.32 Acts 1.7 2. In regard of those many troubles and perplexities which do fall out betwixt the making and accomplishing of Gods Promises Israel may be a sad witness hereof ere they enjoyed the promised Canaan 3. In regard of the Scoffs and Reproaches of the wicked as when the accomplishment of the Promises is deferred 2 Pet. 3.4 also in time of Affliction Psal 42.10 and in the extremity of Affliction Psa 3.2 4. In regard of our own weakness for we are very prone by Nature to think That God remembers not his Promises especially if he delay their accomplishment or bring us to any straights and seem to hide his face God draweth the Will to Take Christ and so the Mind to Hope in the Promises by these 3 means viz. 1. By being perswaded what the miserable condition of man is that is not yet come to Christ that is not yet in him nor partaker of