consent as were to be wished For the dissent of Opinions touching the same they may be all comprised in these viz. 1. Some hold the words He descended into Hell meerly literally that is into the place of the damned or some lower place thereabout They which understand it of the place of the damned say That he went thither to triumph over all the damned ghosts and devils as a most glorious Conqueror both of Death and Hell the most powerful Enemies or that as God onely and not Man he descended powerfully and effectually but not personally into Hell and that the Deity exhibited it self as it were present in the infernal parts to the terror of the Devil and other damned Spirits They which understand it of some place thereabout say That he went thither and that by a local descension as the Papists assirm to deliver the Fathers and Patriarchs that were detained as they dream for their Original sin in Limbo The grounds pretended for both are alleaged out of Eph. 4.9 1 Pet. 3.19 Psal 16.10 Acts 2.25 But they that stand for Limbo alleage Heb. 9.8 11.39 2. Others hold them literally but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave saying That he dyed and was buried that is anointed to the Burial and descended into the Sepulchre 3. Others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave make the descent figurative thus He descended into Hell that is remained in the grave until the third day these suppose he descended into Hell as Man onely and that as some think in Body onely as when death as it were prevailed over him lying in the grave as others deem in Soul onely when he went unto the place of the Reprobate to the encreasing of their torments 4. Others interpret it as an Idiom or phrase peculiar to the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell that is was in the state of the dead for thus the Greeks were wont to speak of a man departed whether good or bad This Opinion takes best 5. Others hold it to be meerly figuratively spoken That Christ descended into Hell as God and Man in one person That in Body and Soul he went as it were into Hell when upon the Cross and elswhere he suffered the terrors and torments prophesied of Isa 5.3 6 10. Psal 116.2 and mentioned Mat. 26.38 or 27.46 Luke 22.42 when he suffered the torments of Hell viz. The anger of God against the sins of all the Elect poured forth upon his Soul driving him into that bloody Agony in the Garden and making him on the Cross cry out My God my God why hast thou forsaken me This Opinion takes with many Now of all these that which stands for Limbo must not remain unexpunged as by reason of sundry positive Reasons of Scripture to the contrary so also in regard of the impertinency of the places alleaged How Christs temporal punishment is said to be equivalent to eternal 1. In respect of the worthiness of the person for it was the onely begotten natural Son of God that did suffer 2. For the grievousness of the punishment because he sustained the torments and sense of the wrath of God and the horror of death for the whole world Psal 118.5 Hence it was that Christ so trembled at his death when many Martyrs have entertained an ordinary death without it The use of this Doctrine of Christs Passion teacheth us That sin is most of all to be eschewed by us which could not be expiated but by the death of the Son of God That we ought to be thankful for this his so great a benefit of unspeakable grace and favor bestowed on us and that all our sins how many how great and how grievous soever they be are expiated and done away by the death alone of Christ Yet know That whereas it is frequently affirmed in Scripture That Christ dyed for all it is not meant generally for every particular person but restrictively for all sorts of people that is for Believers of all sorts both of Jews and Gentiles Behold the Son of God come from the Womb Vnto the Cross to drop into the Tomb He that is Life Eternal the Most High And Mighty Lord of Life vouchsafes to dye He that fills Heaven and Earth is pleas'd to have His lodging in a Cradle and a Grave Blinde Jews before your Day was turn'd to Night At Noon ye could not see for too much light Gentiles believe or know this for no news Your Sins will prove new Crucifying Jews §. 6. The third day he rose again from the Dead He ascended into Heaven and there he sitteth at the right hand of God TO believe in Christ risen from the dead is to believe that he shook off death from himself quickned his dead body reunited his body unto his soul restored unto himself a blessed celestial and glorious life and that by his own proper power And I also believe That he therefore rose again from the dead that he might make us partakers of his Righteousness Sanctification and Glorification which he hath purchased for us by his merit This is that Holy One of whom David prophesied that He should not see corruption Psal 16.10 who but a little before his death told his Disciples himself that The third day he would rise again Mark 9.31 10.34 The accomplishment of which Truth stands on sacred Record both by his appearing after that he was risen from death to life to Mary Magdalen Joh. 20.14 to divers women Mat. 28.9 to two Luke 24.13 15. to ten Joh. 20.19 to all the Disciples to more then five hundred at once 1 Cor. 15.6 to sundry persons by the space of forty days together Acts 1.3 and by the testimony also of the Apostles Peter Acts 1.22 and Paul Acts 17.2 3. So that whoever is a perverse Sadduce to this Truth strikes at the very Root of the Christian Religion He ascended into Heaven that is he being revived from the dead his soul coming again into his body walking here a while upon the Earth for the space of forty days eating and drinking sometimes with his Disciples not for any need of sustenance but for the more assurance of his Resurrection and offering his body to be felt and handled comforting and instructing them and then in the open sight of them all he went up body and soul into the Heavens they looking and marvelling at it This was foretold by David Psal 68.18 and by Christ himself John 14.2 20.17 was prefigured in Enoch Gen. 5.24 and in Elias 2 Kings 2. and witnessed Acts 1.22 Eph. 4.10 so that Christs Ascension is a local true real and visible Ascension Translation or removing of Christs body from Earth into Heaven which is above all visible Heavens to Gods right hand where he now is and whence he shall come to Judgement Acts 1.11 This his Ascension must be understood of his Humanity onely for his Divinity was always in Heaven And there he sitteth at Gods right hand
all We can thy Love or our Salvation call This doth with mutual tenderness combine As thou art Ours so grant we may be Thine §. 4. Which art in Heaven HEaven here signifieth the habitation of God of the holy Angels and of blessed men and God is said to dwell there not that he is there onely for he is every where but because his Majesty power and glory is more apparent in heaven then in earth and doth also there immediately shew and manifest himself whence we learn with reverence to pray unto him being our Father most glorious and most powerful for to be in heaven what is it but to be above all things and to have them in subjection Psal 115.3 So that we say Which art in heaven because there he sheweth himself chiefly to the Saints Eccles 21.24 and from thence he manifestth himself to man Psal 57.3 There is mention made of three Heavens in Scripture 1. The Air in which we breath Gen. 1.26 2. The Sky in which are the Stars Deut. 1.10 3. The Heaven of Heavens in which Christ the Angels and Saints departed are 1 Kings 8.27 called by Christ His Fathers house Joh. 14 2. by Paul Paradice 2 Cor. 12.4 by Matthew The Throne of God and The City of the great King Mat. 5.34 This is the heaven here specially understood being as it were Gods Mansion-house God by an excellency is said to be in heaven and that in three especial respects 1. To shew that there is no proportion betwixt him and Earthly Potentates for he is infinitely more excellent then any under heaven Psal 113.5 2. To shew that he hath his eyes continually on all his servants he seeth every thing that they do as one placed above and over them Psal 102.19 33.19 Prov. 15.3 3. To shew that he is Almighty able both to recompence his faithful servants Psal 123.1 and also to execute vengeance on those that are unfaithful to God and cruel to his servants Eccles 5.8 The Lord commandeth us to say Our Father Which art in heaven for these Reasons 1. Thereby to shew the opposition and contrariety of earthly fathers and this Father 2. To raise up in us a confidence that God heareth us 3. To raise a reverence of him in us 4. That we call on him in fervency of Spirit 5. That the minde of him that worshippeth be lifted up to heavenly things 6. That heavenly things be desired 7. That the error of Ethnicks might be met withal who think that they may worship God in Creatures as also of the blinde Papists who suppose they may worship the God of heaven in an Image of Earth 8. To admonish us that we are not to direct our prayers to a certain place as in the Old Testament God is said to be in heaven 1. For his glory which doth most shine in the third heaven it being there most manifested to the holy Angels and blessed Saints by an immediate vision and fruition 2. There there is not onely a natural but also a supernatural and extraordinary demonstration of his glorious Attributes of Justice Mercy Power Wisdom c. 3. From his purity and holiness even as heaven is pure and not obnoxious to corruption in such maner as the inferior bodies are 4. For his excellent majestical and inaccessible brightness even as the most shining heavenly Creatures the Sun and Stars which are but dim Creatures in respect of his glorious brightness and all this serveth to breed in us humility and reverence in coming before the Lord. This Prayer begins not with a Preface of Gods Soveraignty Omnipotency Justice c. but with this of Paternity and that in Heaven for these Reasons viz. 1. His Soveraignty would terrifie us because we have rebelled 2. His Omnipotency would amaze us being dust and ashes 3. His Justice would affright us being guilty of our sins 4. His Paternity doth allure us as prodigal sons coming to a liberal and merciful Father Luke 1.15 18. yet so as he is in heaven whereby we are held back from unreverently presuming on this paternal stile he is so graciously pleased to vouchsafe us that filial honor to entitle him by From this place of God the Father in heaven we may draw these necessary Observations 1. That the eye of Faith is needful to behold him withal for heaven is too high for any bodily eye to pierce into but by faith Moses saw him who was invisible 2. Though Potentates have none on earth above them yet in heaven there is one higher then the highest of them 3. That they who cannot be heard on earth have yet one to Appeal unto 4. That the command under which earthly Princes are is far greater then that which themselves have Their Commander is in heaven 5. That the poorest and meanest that be may have as free access to God as the wealthiest and greatest and their suit shall be as soon received Job 34.19 6. That the great ones on earth have as great cause to fear the revenging hand of God for any sin as mean ones These words Which art in heaven instruct us 1. Towards what place we are to address our selves in prayer 2. When we pray to come before God with reverence godly fear and filial trembling Remember therefore to use all reverence in prayer 3. To ask of God in prayer heavenly things especially Luke 11.13 other things as helps onely to them 4. To make it our principal care how we may come to heaven for there our Father is and though our bodies be on earth yet in affection and desire our souls should mount to heaven 5. That God is therefore able to grant our requests 1 Kings 8.30 6. That we may pray with confidence unto him Psal 123.1 7. That in prayer our heart must be in heaven 1 Kings 8.48 Psal 25.1 This is the true worship Joh. 4.23 8. That we are here as Pilgrims and that our conversation must be in heaven Phil. 3.21 Heb. 13.14 9. That we must look for all graces and helps from heaven Jer. 1.17 10. That by Pilgrimages we need not seek to God Psal 145.18 11. That he differs far from earthly parents who would help but cannot oftentimes 12. That no creature can hurt us Psal 2.4 5. 118.6 Rom. 8.30 13. That we must prefer him before earthly parents Mat. 8.22 14. That we also shall be with him in heaven God is said to be in heaven not as though he were included in the Circle of the Heavens for the Heavens and the Heaven of Heavens is not able to contain him 1 Kings 8.27 and indeed he is neither included nor excluded being Infinite and so every where but because his Majesty and glory is most eminent in the highest Heavens to his Saints and Angels and thence doth he manifest himself unto us in his Power Wisdom Justice and Mercy while we are on earth for Heaven is his throne and Earth is his footstool Isa 66.1 Thus the words Which art in Heaven
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
Holy Ghost and so both also confirm and establish Faith 3. God instituteth both God offereth both 4. God accomplisheth both by the Ministers of his Church by whom he speaketh with us in his word and giveth those Signs in his Sacraments The Sacraments of the old and new Testament differ thus 1. In Rites whereof change and alteration was made at Christs coming that thereby might be signified the ceasing of the Ceremonies of the Law and the beginning or succeeding of the Gospel 2. In multitude and number under the Law were more in number and more laborious now are fewer and more easie Rites 3. In signification those signified Christ to come these Christ that was come 4. In binding and obliging men the Old bound onely Abrahams posterity ours binde the whole Church of all Nations and Countreys 5. In continuance the Old were to continue but until the coming of the Messias the New to the end of the world 6. In clearness they were more obscure and dark because they signified things to be manifested but these more clear and plain because they signifie things already manifested How the Sacracraments of the old new Testament agree 1. In the Author God alone can ordain Sacraments 2. In the things signified or in substance for by the Sacraments of both Testaments the same things are offered signified and promised unto us even Remission of sins the gift of the Holy Ghost and that by Christ alone who is yesterday to day and the same for ever The Sacraments work and confirm faith in us but not without us as the Holy Ghost doth For 1. The Holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumental causes 2. The Holy Ghost wheresoever he dwelleth is effectual in working the Sacraments are not so The ends of the Sacraments are 1. To be Signs and Seals of the Covenant 2. The distinguishing of the true Church from all Sects whatsoever 3. The profession testification of our thankfulness duty towards God 4. The propagation and maintenance of the Doctrine for they may not be without the use of the Word and explication thereof 5. An occasion thereby given to the yonger sort to enquire what these things mean and so an occasion also of explicating and preaching the benefits of Christ unto them Exod. 13.14 6. That they may be the bonds of mutual dilection and love 1 Cor. 12.13 The right use of the Sacraments 1. When the Rites ordained of God are rightly and truly observed and not corrupted 2. When those persons use those Rites for whom God ordained them that is the houshold of Christ onely such Christians who by profession of faith and true repentance are the citizens of the Church Mat. 3.6 3. When the Rites and Sacraments are used to that end for which they were instituted Sacramental union consisteth in two things 1. In a similitude and proportion of the Signs with the thing signified 2. In the joynt-exhibiting or receiving of the thing and in the lawful and right use The Sacramental union consisteth not in a presence of the Sign and the thing signified in one and the same place much less in any transmutation or transubstantiation but it is when the faithful and they onely do in the lawful and right use receive the Signs of the Ministers and the things signified of Christ and when we so receive both that is the Sign and the thing signified the same is called Sacramental union whereby appeareth that this conjunction of things with their Signs or Sacramental union is not corporal or local Here Actions speak and representing Signs Language the Contents of the upper lines Words visible Th' one inducts us into Grace Th' other doth establish both run one race To man s Salvation both proclaim the Power And Goodness of our blessed Saviour That he which measures Heaven with a span Should yet descend to Covenant with Man And be so far beyond expression good As both to cleanse and feed us with his Blood §. 2. Baptism BAptism is a Sacrament instituted by Christ in the New Testament whereby we are washed with water In the Name of the Father of the Son and of the Holy Ghost to signifie that we are received into favor for the Blood of Christ shed for us and also to binde us that hereafter we endeavor in our actions and deeds truly to testifie newness of life Baptism is necessary in part and respectively so as it is a mark of the true Church as it is a Seal of the Covenant and as it serveth to enter and admit Infants into the visible Church but it is not absolutely or simply necessary so as the party that dyes without it remains in the state of damnation and cannot be saved for the Seal of the Covenant differeth from the Covenant it self to which this Seal is but annexed and depending upon Indeed the Covenant of Grace and our being in Christ is absolutely necessary but the bare want of Baptism when it cannot be had or privation of it in this case is pardonable and doth not condemn the party unbaptized The thief upon the Cross was saved though he were never Baptized Luke 23. Infants born of believing Parents are holy before Baptism and Baptism is a Seal of that holiness 1 Cor. 7.14 The children of believing Parents are holy Rom. 11.16 therefore the children of the faithful are not to be denyed this Baptism because God hath promised in the person of Abraham that he will be the God of the faithful and of their seed as also for other reasons set down in the Scripture For seeing Infants belong as well unto the Covenant and Church of God Gen. 17.7 as they who are of full age and seeing also unto them is promised Remission of sins by the blood of Christ Mat. 19.14 and the Holy Ghost the worker of Faith Luke 1.14 15. as well as unto those of full growth they are by Baptism to be ingrafted into the Church of God and to be discerned from the children of Infidels Acts 10.47 as in the Old Testament was done by Circumcision in whose place Baptism succeeded in the New Col. 2.11 12 13. And though Infants have not indeed an actual faith yet they have an inclination to believe which the Holy Ghost as is fittest for their capacity and condition worketh in them So that we must judge of the Infants of the faithful according to charity who have interest in the outward Covenant until by infidelity when they come to years of discretion they shall cut off themselves grounding our selves upon the Promise of God made to Abraham Gen. 17.7 yea the resolution of Beza in his Tenth Epistle is That the children of Excommunicated persons may be Baptized And though to be Baptized actual faith be required in those of understanding yet in Infants born in the Church is required an inclination onely to this actual faith which they have after their maner potentially though
God who as he will not be coupled with Idols so will he have his Truth severed from lyes 3. For our own Salvation that the faithful may know which to joyn themselves to and of what Kingdom they are 4. For the better confirmation of our faith and comfort when as we see that to be rightly in our Church which is wanting in others 5. Lest we being deceived should embrace the Doctrine of some other Church or Sect for true Religion 6. Lest we be partakers of the punishments which are to come on such men Rev. 18.4 7. That the wicked may be left unexcusable Why God oftentimes suffereth for a while his Enemies to prevail over his Church 1. Because his own people sin against him and therefore he is even compelled to correct and chasten them howbeit in mercy not in fury for their instruction not for their destruction that they may not be condemned with the world For as the Bush which Moses saw in the Wilderness though in the midst of a fire yet not consumed so is the Church on Earth in the midst of Persecution yet not overcome 2. That his children may learn to rest in God alone and not on themselves or upon the Arm of flesh rather then upon the living God Thus profited Manasseh more in the Prison at Babylon then on his Throne 2 Chron. 33.11 12. 3. To harden the hearts of the Enemies that they may run forward to their own confusion and fill up the measure of their iniquity The difference between the Church before the coming of Christ and now since is fourfold viz. 1. The Church before Christ did set him forth his Death and Resurrection but darkly by certain outward ceremonies as Sacrifices Lights Washings and the like 2. This consisteth in Reformation of life for as the knowledge of Christ is now greater so also the efficacy and working of the Holy Ghost is far greater which mortifieth our flesh so as we do more earnestly obey his Commandments according to the Promises declared by the Prophets some special gifts granted to some special men as Moses Elias and others who went far beyond us onely excepted 3. In that everlasting life was but obscurely and darkly offered to the Israelites wrapped or folded up onely in earthly Promises 4. The Church under the Law was as it were bounded with the borders of Judea or shut up within that countrey but now it is dispersed and scattered throughout the whole world neither is it tyed to any one place time or people The difference of the true doctrine from others viz. 1. This Doctrine was delivered from God other Sects are sprung from men and have been invented by Devils 2. True Religion hath firm Testimonies both Divine and Humane such as quiet Consciences and convince all other Sects of Error 3. In the Doctrine of the Prophets and Apostles is rightly delivered the whole Law of God and both the Tables of the Law are perfectly kept other Sects cast away the principal parts of Gods Law the Doctrine concerning the true knowledge and Worship of God contained in the first Table and reject the inward obedience of the second Table 4. The whole Gospel of Christ rightly understood is in the true Church alone taught and in this true Doctrine alone contained other Sects are either quite ignorant of it or do patch some little part of it out of the Doctrine of the Apostles unto their own Errors True Christian Religion consisteth especially in five principal points distinguished thereby from all other counterfeit Religions 1. It maketh all the chief Points of the Doctrine thereof to agree with the nature of the true God in the knowledge of whom it strengthneth and keepeth the godly 2. That it establisheth the glory of God in the Salvation of men and so the godly are more and more confirmed in the certainty of their Salvation 3. That it joyneth good Works with our Salvation by a most near band although it be no way grounded upon them so that the faithful cannot take any matter of boasting in them 4. That it openeth a way for us unto God to crave of him all things necessary for soul or body for this life or that to come 5. That it yieldeth to the godly matter of patience and joy in adversity yea also Assurance in the greatest dangers and not without much circumspection care and watchfulness in the most prosperous condition The difference between the Church and Commonweals viz. 1. Commonweals are distinct in divers places and times the Church is alway one and the same 2. The States of the World have many Heads the Church but one and that in Heaven 3. Kingdoms are governed by mens Laws the Church by the Holy Ghost and Gods Word 4. The civil State requireth outward obedience onely the Church both inward and outward 5. States give Power to Civil Magistrates to alter and make new Laws the Church is so tyed to the Word of God as she may not adde to or detract ought from it 6. The civil State hath Corporal Power but the Church punisheth by denouncing Gods Wrath out of the Word of God 7. In the Church are always some Elect and holy but not always in the Commonwealth The Office and Authority of the Church as concerning the Scriptures 1. It is as the Keeper of the sacred Rolls and Records to preserve them not to authorize them 2. It is as a Touchstone to distinguish them from counterfeit Scriptures not to make that Scripture which is no Scripture 3. It is as the voyce of a Cryer to preach publish promulgate and teach the Truth but cannot adde to or take from it nor authorize nor alter or change it 4. It is as an Interpreter and Expounder of the Scriptures according to the Scriptures How the Church may be said not to erre 1. The whole doth not erre though some Members do 2. It doth not erre universally though in some points of Doctrine it may 3. It erreth not in the Foundation As the Church may ordain ceremonies tending to order decency unity and edification so hath it no power to appoint what she please For she may not decree any Rites or ceremonies that are 1. Idle or unprofitable but must all tend to edifying 2. For their nature impious like the Ordinances Maners and Idols of our Forefathers Ezek. 30.18 Teachers of vanity Jer. 10.8 and of lyes Heb. 3.10 3. For use Superstitious like the Brazen-Serpent Hezekiah brake 2 Kings 18. 4. For their worthiness in the eyes of the ordainers either of equal price or of more account then the very Ordinances of God so as for the performance of them the Laws of God must be left undone Mark 7.8 13. 5. Against the liberty of Christians to the intangling of them again with the yoke of servile bondage Gal. 5.1 6. For their weight over-heavy and grievous to be born Luke 11.46 7. Any way contrary to the Commandments Will and Word of God Mat. 15.13 8. They must
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
fleshliness and in case of fleshly motions to pray heartily against them 2. To abstain from the company of women in private or alone or in the dark 3. If notwithstanding those means thou canst not contain but art troubled with fleshly motions then fly to Gods Ordinance of Marriage 1 Cor. 7.1 For the word is express that No Fornicator or unclean person shall enter into the kingdom of heaven 1 Cor. 6. Special Preservatives for married persons against this sin 1. To dwell together the one not separate from the other 2. So to carry themselves towards one another as those whose bodies are not in their own power but mutually in one anothers power and to follow the Apostles Rule 1 Cor. 7.3 3. To contain at times of extraordinary devotion by mutual consent 4. When women love to be at home governing the house as the vertuous wife is described Prov. 30. 5. When the man esteemeth best of his own wife above all other women covering her infirmities by love and the wife doth likewise of her husband for such mutual fervent love is a singular preservative from the strange woman Prov. 5.18 For the government of the eyes to avoid Adultery there be two special Rules viz. 1. We must open and shut our eyes in obedience to God Prov 4.24 25. 2. We must look to Gods Glory make our eyes not the weapons of any sin but the instruments of Gods Worship and Service This we shall do if we imploy them thus viz. 1. In beholding Gods creatures in heaven and earth and in them we may see Gods Glory Wisdom Mercy Power and Providence and thence glorifie God 2. In beholding Gods Judgments very wisely and narrowly that therein we may see his Justice Wrath for sin and so be humbled and terrified from sin 3. In beholding of the Elements of Gods Sacraments especially the Bread and Wine in the Lords Supper which be visible words wherein we may see our Savior Christ as it were crucified before our eyes 4. In using them as instruments of Invocation by lifting them up to heaven to testifie the lifting up of our hearts to God This use of the eyes Nature teacheth us for whereas other creatures have but four Muscles in their eyes whereby their eyes are turned round about Man hath a fifth Muscle whereby his eye is turned upward toward heaven The Vertues of this Commandment viz. 1. Chastity which is a vertue preserving the minde and body from uncleanness agreeing with the Will of God and avoiding all lusts forbidden by God all unlawful companies and inordinate copulation and all the desires occasions causes and effects either in single life or in wedlock This is one of the chiefest vertues that makes preserves the Image of God 2. Modesty or shamefac'dness which is a vertue abhorring all filthiness joyned with a grief shame and sadness either for some former uncleanness or for fear of falling into any hereafter and having a purpose and desire to fly not onely uncleanness it self but also the occasions and tokens and signs of uncleanness This vertue is required unto chastity as a furtherance and cause and also as an effect consequent and sign thereof 3. Temperance which is a vertue observing the mean agreeable to Nature Honesty Mediocrity and order of persons places and times according to the Law of God and Rule of Nature in things concerning the body as in meat drink recreations and apparel This vertue is required unto chastity as a cause without which we cannot be chaste There is a twofold Chastity viz. 1. Of the single life which is with all carefulness and fasting and prayer to keep their mindes and affections and bodies in holiness 2. In Marriage when the pure and holy use of wedlock is observed Heb. 13.4 Rules for the Preservation of Chastity viz. 1. The minde must be filled with godly meditations and the Word of God must dwell plenteously in our hearts that there may be no room for these wicked desires to enter 2. We must often give our selves to the spiritual exercises of Faith Repentance and New Obedience as publike and private Prayer often meditating hearing and reading Gods Word and the like 3. We must use Sobriety in Recreations Company Meat Drink and Apparel for ungodly lusts are kindled fed and nourished by too much pampering of the body 4. We must alway be doing some good thing either in our general calling of a Christian or in our particular calling for Satan takes advantage by our idleness 5. Men and women must not privately converse together without warrant so to do either from their general or particular Calling for this is the main occasion of Temptations Remember what the Apostle saith Evil conversings corrupt good maners 1 Cor. 15.33 6. Reject not Marriage which was instituted by God for these Reasons viz. 1. The means of multiplying Mankinde 2. The gathering of the Church 3. The Image and Resemblance between God and the Church 4. That loose and wandring lusts might be avoided 5. That there might be a Society and Fellowship of Labors and Prayers That Marriage may be a lawful conjunction and this sin thereby avoided these things are required 1. That Matrimony be contracted by consent of both parties 2. That there be adjoyned also the consent of such others as are required 3. That honest Conditions be observed 4. That there be no Errors committed in the persons 5. That it be contracted between such persons as are not forbidden by the Law of God as between whom the degrees of Consanguinity may be no hindrance To preserve purity and chastity in Wedlock these Cautions are profitable viz. 1. Contracts must be in the Lord and with the faithful onely Mal. 2.11 2. Both parties must separate themselves in the time of the womans disease and at appointed Fasts Ezek. 18.6 1 Cor. 7.5 3. Wedlock must be used rather to suppress then to satisfie the corrupt concupiscence of the flesh and especially to enlarge the Church of God 4. It must be used with Prayer and Thanksgiving 1 Tim. 4.3 4. He breaks this Commandment 1. That thinks an unchaste thought tending to Adultery or any sin of that kinde 2. That looks on a woman to lust after her Mat. 5.28 or that useth wantonness 1 Cor. 6.9 3. That commits Incest Lev. 18.22 or Sodomy 1 Cor. 6.9 or fornication or adultery 4. That useth Marriage-bed intemperately or lieth with a menstruous woman Ezek. 18.6 5. That is given to idleness wears wanton Attire 1 Tim. 2.9 or useth provocations to lust Gal. 5.9 6. That useth light talk and reading of Love-books 1 Cor. 15.35 that frequents lascivious places Eph. 5.3 that delights in wanton Pictures 1 Thess 5.23 that useth the mixt Dancing of men and women Mark 6.22 or keeps company with light and suspected persons Prov. 7.22 7. That makes Marriages of yong children or neglects to dispose his children in marriage in convenient time 1 Cor. 7.36 or that punisheth Adultery with small punishments 8. That