The Apostles Catechism, Catechism
THE APOSTLES CATECHISME.
Queſtion.
VVHat Principles of Religion will you ſpecially commend to Chriſtians that they may learne them perfectly.
A. They are thoſe which the Apoſtle commendeth to the Churches. Hebr. 6.1. therefore leauing the doctrine of the beginning of Chriſt, let vsus goe on vntounto perfection, not laying againe the foundation of repentance from dead workes, and of faith toward God, of the doctrine of baptiſmes, and laying on of hands, and of the reſurrection from the dead, and of eternall iudgement.
Q. How many are theſe in number?
A. They are ſixe in number.
Firſt, repentance from dead works.
Secondly, faith towards God.
Thirdly, the doctrine of baptiſme.
Fourthly, impoſition of hands.
Fiftly, reſurrection from the dead.
Sixtly, eternall iudgement.
The firſt Article of repentance from dead workes.
Queſtion.
DEclare theſe more particularly in order, and firſt, what repentance from dead workes meaneth.
A. That this may be vnderſtood plainly, there are three things to bee conſidered.
Firſt, what workes are dead workes, and what workes are not dead works.
Secondly, who muſt repent from dead works.
Thirdly, how they muſt repent.
Q. What workes call you dead workes, and what workes are not dead works.
A. For the clearer vnderſtanding of the point, we muſt conſider the works of men at three ſeuerall times, and according to the three diuers eſtates, or conditions of men in theſe three times.
Firſt, before the fall of man.
Secondly, after the fall of man.
Thirdly, after mans regeneration.
Q. What were the workes of man before, and at his fall.
A. The workes which Adam did before his fall, were good and righteous according to Gods will: but that worke which he did contrary to the will of God in eating the forbidden fruit. Gen. 3.6. was a deadly worke, and procured death (that is, ſeparation from God. Epheſ. 4.18.) both to Adam, and to all his poſteritie. For firſt, God told Adam ſo before hand. Geneſis 2.17. Whenſoeuer thou eateſt thereof (that is, of the forbidden fruite) thou ſhalt die the death. Secondly, the Apoſtle Iames ſaith, ſin when it is finiſhed bringeth death. Jam. 1.15. Thirdly, Paul ſaith, Rom. 6.23. the wages of ſinne is death: And that all Adams poſterity both ſinned and dyed in Adam. It is manifeſt. Firſt, all mankind was created in Adam, as being then in his loines. Gen. 1.28. When God ſaid to him: multiply and repleniſh the earth: and therefore all mankind ſinned in Adam. For as Leui being in the loines of Abraham, payde tythes, Gen. 14.20. Heb. 7. ver. 9, 10. ſo all mankind being yet in the loines of Adam, ſinned in Adam. Secondly, Paul ſaith, Rom. 5.12. By one man ſinne entred into the world, and death by ſinne, and ſo death paſſed vponupon all men, for that all hauehave ſinned: thirdly, it is written. 1. Cor. 15.22. in Adam all die.
Q. What are the workes of man after his fall?
A. They are altogether meere dead workes; for man being dead in ſinne. Epheſ. 2.1. can doe no workes but dead workes, and ſuch as the tree is, ſuch are the fruits thereof. Mat. 7.17. Wherefore the workes of all men fallen in by Adam, and not reconciled to God againe by faith in Chriſt, are dead workes, though they ſeeme neuer ſo glorious; before carnall men as the workes of Poets, Philoſophers, Orators, or whatſoeuer they bee that are not regenerate, as the Apoſtle ſheweth Ephe. 2. ver. 11, 12. that they are without God in the world.
Q. What are the workes of men regenerate and reconciled to God againe.
A. Their workes are neither dead workes, nor deadly workes, for hee that is borne of God ſinneth not. 1. Iohn 3.9. and 5.18.
Q. How can that be ſo?
A. Firſt, the Scripture witneſſeth that the regenerate ſinne: for here is no man that ſinneth not. 1. King. 8.46. Againe, it is written: Eccleſiaſt. 7.20. there is not a iuſt man vponupon earth, that doth good, and ſinneth not. The Apoſtle Iames ſaith, in many things we offend all. Jam. 3.2. The Apoſtle Iohn ſaith: if we ſay that we hauehave no ſinne, wee deceiue our ſelues, and the truth is not in vsus. 1. Ioh. 1.8.
Secondly, it may bee ſhewed by the example of Noah, that was drunken. Gen. 9.21. of Abraham that lied twice, Gen. 12. ver. 13.18. Gen. 20.2. of Iſaak that lied alſo. Gen. 26.7. Of Lot that committed inceſt in lying with his owne daughters, Gen. 19.33, &c. of the ſons of Iacob, who ſolde their brother Ioſeph. Gen. 37.27. of Reuben that lay with Bilhah his fathers Concubine. Gen. 35.22. of Simeon and Leui that treacherouſly ſlewe the Shechemites, Gen. 34.25. of Moſes that ſpake vnaduiſedly with his lips. Numb. 20.10. Pſal. 106.33. and was depriued of the land of Canaan. Numh. 20.12. As he complaineth. Deutr. 1.37. & 4.21. & 32.48. of Dauid that committed adultery and murther. 2. Sam. 11. of Salomon that loued ſtrange women, and followed after other Gods. 1. King. 11. of Peter that denyed Chriſt. Mat. 26.70. and of others, that being regenerate, ſinne, and that there is no ſin, but one or other regenerate perſon hath fallen into it, (except the ſin againſt the Holy Ghoſt) and how ſay you then, or how ſaith the Apoſtle Iohn that hee which is borne of God ſinneth not. 1. Iohn 3.9. & 5.18.
A. Two anſwers may be giuen to this obiection.
Firſt, as the Apoſtle Iohn ſpeaketh generally, that whoſoeuer is borne of God ſinneth not, 1. Iohn 3.9. & 5.18. ſo the Apoſtle Paul anſwereth generally. Rom. 6.2. How ſhall we that are dead to ſinne, liue any longer therein.
Secondly, the anſwer is more particular, and more directly anſwering to the obiection, that though the regenerate commit a ſinne which of it ſelfe and in his owne nature is deadly; yet it procureth not death to them, and that for theſe ſixe reaſons.
Firſt, becauſe they are quickened together with Chriſt. Epheſ. 2.5. Coloſſ. 2.13. and this new life which the regenerate hauehave is in Chriſt. 1. Ioh. 5.11. whereupon Paul ſaith, Coloſſ. 3.3. your life is hidden with Chriſt in God.
Seeing then the life of the regenerate is not in themſelues, but in Chriſt (who dyeth no more, Rom. 6.9.) it cannot bee that their ſinne ſhould be deadly to procure death vntounto them.
Secondly, whereas the ſting of death is ſinne, and the ſtrength of ſinne is the law. 1. Cor. 15.56. Chriſt hath redeemed vsus from the curſe of the Law, being made a curſe for vsus. Gal. 3.13. and therefore the workes of the regenerate are not deadly, neither doe they procure death, becauſe the curſe of the Law which ſtrengthened ſinne to procure death is taken away by Chriſt. Coloſſ. 2.14. See Rom. 7.5.
Thirdly, although there be a continuall fight or combate betweene the fleſh and the ſpirit in the regenerate, that they cannot doe the things which they would. Gal. 5.17. yet ſinne getteth not the dominion ouer them, becauſe they are not vnderunder the Law, but vnderunder Grace. Rom. 6.14. and therefore ſinne woundeth them not to death.
Fourthly, whiles the regenerate hauing ſinne dwelling in them, doe not the good which they would, but the euill which they would not. Rom. 7.15.19. It is not they that doe it, but ſinne that dwelleth in them: as the Apoſtie confeſſeth of himſelfe. Rom. 7.17.20. And therefore hee that is borne of God ſinneth not as the Apoſtle Iohn ſaith. 1. Ioh. 3.9. and 5.18.
Fiftly, as in the time of the Law, there were expiations from ſinne by ſacrifices, and purgations from pollutions by water, ſo it was foretold. Zach. 13.1. that in the time of the Goſpel there ſhould be a fountaine opened to the houſe of Danid, and to the inhabitants of Ieruſalem, for ſinne and for vncleanneſſe. And in the new Teſtament (the ratification whereof is largely declared, Heb. 9.15. &c.) the Apoſtle Iohn witneſſeth that Chriſt the Mediatour of the new Teſtament, came both by water and alſo by blood. 1. Ioh. 5.6. who by his blood entred in once into the holy place, hauing obtained eternall redemption for vsus. Heb. 9.12. and cleanſed his Church with the waſhing of water by the word. Epheſ. 5.26. And therefore we ſay with the Apoſtle, Heb. 9.14. that the blood of Chriſt, who through the eternall ſpirit offered himſelfe without ſpot to God purgeth our conſciences from dead workes to ſerue the liuing God. And the blood of Ieſus Chriſt purgeth vsus from all ſinne. 1. Iohn 1.7.
Sixtly, God hauing reconciled the elect to himſelfe by the death of Chriſt, imputeth not their treſpaſſes vntounto them. 2. Cor. 5.19.
Wherefore we conclude this point with the words of the Apoſtle. Rom. 8.1. that there is no condemnation to the regenerate which are in Chriſt Ieſus, and which walke not after the fleſh but after the ſpirit; for the Lawe of the ſpirit of life which is in Chriſt Ieſus hath freede them from the law of ſinne and of death.
Q. Which of theſe workes then muſt bee repented of?
A. The ſecond ſort which were mentioned in the ſixt queſtion, and which were done by men that were dead in ſinnes and treſpaſſes, for when they are effectually called from death to life in Chriſt, and regenerate, then they muſt repent of their former dead workes before they be baptized. As for repentance for ſinne after baptiſme, we may ſpeake therof at another time.
Q. Secondly, then tell me who thoſe are that muſt repent from dead workes, whether all Adams poſterity, who are all of them dead in ſinne, or ſome of them onelyonly.
A. This queſtion may bee anſwered plainely and orderly in this manner.
Firſt, God made this promiſe for the redemption of mankinde after they were all fallen in Adam, ſaying, Gen. 3.15. The ſeede of the woman ſhall breake the head of the ſerpent.
Secondly, ſome men, by faith in Chriſt to come, imbraced this promiſe ioyfully, and ſhewed their faith as occaſion required, as did Abel, and all the faithfull afterwards. But ſome made no reckoning of that gratious promiſe, but through vnbeliefe reiected it as did Cain, and all other vnbeleeuers after him.
Thirdly, God receiued into his fanour againe, ſo many of Adams poſterity, as beleeued his gratious promiſe, and ſhewed their faith in the promiſed ſeede of the woman as occaſion required, as hee receiued Abel and all the faithfull after him: But God reiected, and left ſtill in their ſinnes, and in the ſtate of death all thoſe that beleeued not that his gracious promiſe, as he left Cain, and an vnbeleeuers after him.
Hereof it is, that there were alwayes two ſorts of people in the world, beleeuers and vnbeleeuers; the Church of God, and the Synagogue of Satan; and as Iſhmael perſecuted Iſaak. Gen. 21.9. Galat. 4.29. So the vnbeleeuers hauehave alwaies hated and perſecuted the faithfull.
Q. What you hauehave ſaid hitherto, ſeemeth to bee of the time of the Law, and of the Church before Chriſt came in the fleſh; what ſay you of the time of the Goſpel?
A. No other thing then hath beene ſaid of the time of the Law; and therefore we wil repeate the ſame things againe in the ſame order.
1. Firſt, Iohn Baptiſt ſent to the Iewes only, publiſhed generally to all the Iewes, that gratious promiſe of redemption, ſaying, Matth. 3.2. Repent yee, for the kingdome of heauen is at hand: and a little after, Math. 3.10. And now alſo the axe is laide vntounto the roote of the trees: therefore eueryevery tree which bringeth not forth good fruit, is he wen downe, and caſt into the fire: and after his reſurrection from the dead, Chriſt ſent his Apoſtles to publiſh this gracious promiſe of redemption to all people, as well Gentiles as Iewes, ſaying, Mark. 16.15. Goe ye into all the world, and preach the Goſpel to eueryevery creature.
2. Secondly, ſome reiected this glad tidings of ſaluation, both Iewes. Luke 7.30. (But the Phariſees and Lawyers reiected the counſell of God againſt themſelues, being not baptized of him,) and alſo Gentiles, as the Philoſophers at Athens, ſaying of Paul: What will this babler ſay, Act. 17.18. but ſome beleeued both of the Iewes, and alſo of the Gentiles, as many as were ordained to ſaluation, Act. 13.48.
3. Thirdly, the beleeuers were receiued into Gods fauour, into this new kingdome of Chriſt, and the vnbeleeuers were reiected, whether they were Iewes or Gentiles. Iohn the Baptiſt receiued the beleeuing Iewes, and baptized them. Matth. 3.6. and reiected the vnbeleeuers. So did Peter, Acts 2.38. Alſo Peter firſt receiued into the ſocietie of the Church, Cornelius and other beleeuing Gentiles. Acts 10.47. Acts 11.4. &c. Acts 15.7. Alſo other beleeuing Gentiles at Antioch in Syria, were receiued into the Church of Chriſt. Acts 11. verſe 20, 21. &c. Alſo at Antioch in Piſidia, (Acts 13.14.) Paul receiued the beleeuers both Iewes and Gentiles, and reiected the vnbeleeuing Iewes, Acts 13.46. It was neceſſarie that the word of God ſhould firſt hauehave beene ſpoken to you: but ſeeing yee put it from you, and iudge your ſelues vnworthy of euerlaſting life; Loe, wee turne to the Gentiles. So Paul did at Corinthus, Acts 18.6. and at Epheſus, Acts 19.9.
Q. Who then are they that muſt repent from dead workes?
A. Two ſorts of perſons. Firſt, thoſe who hearing the promiſe of redemption by Chriſt, beleeue it, and ſo are conuerted and regenerate. Secondly, the children of the faithfull.
Q. Who are they that beleeue the Goſpel, are regenerate, and muſt repent from dead workes?
A. Though it might ſuffice to ſay, as before is ſaid, that it is all that beleeue in Chriſt, and none of the vnbeleeuers, yet hauing ſpeciall regard to the firſt preaching of the Goſpel, it ſeemeth good to reduce all the faithfull to theſe two ſorts of men.
Firſt, the remnant of the Iewes (Eſa. 10.22. Rom. 9.29.) that appertained to the election of grace, (Rom. 11.5.) and were to be receiued into the couenant of the new Teſtament of Chriſts firſt comming in the fleſh and ſo to be ſaued, when the generall multitude of the other vnbeleeuing Iewes, were to bee reiected, becauſe of their vnbeleife (Rom. 9.31.) this little remnant of the beleeuing Iewes, firſt repented of their dead workes before they were or could bee baptized by Iohn the Baptiſt. Matth. 3.6. or by any other afterwards, Act. 2.38.
Secondly, thoſe of the Gentiles, that by the preaching of the Goſpell, were conuerted to the faith of Chriſt. For thoſe repented from their dead workes before they were receiued into the Chriſtian Church by Baptiſme, as the beleeuing Iewes acknowledged, ſaying: then hath God alſo to the Gentiles giuen repentance vntounto life. Act. 11.18. And ſo the Apoſtle Paul acknowledgeth them to be of the Church. Epheſ. 3.6. that the Gentiles ſhould be fellow heires, and of the ſame bodie, and partakers of his promiſe in Chriſt by the Goſpell. See alſo, Eph. 2.11.
Q. You hauehave ſhewed that the beleeuing Iewes, and the beleeuing Gentiles repented from dead workes before they were baptized: ſhew me now how the children of the faithfull, being already receiued into the Church by Baptiſme, muſt repent from dead workes.
A. As the remnant of the elect Iewes and as the beleeuing Gentiles profeſſed their repentance before they were baptized: ſo the children of the faithfull profeſſe their repentance after baptiſme, for it is requiſite that they receiuing baptiſme (which is the ſeale of the couenant) in their infancie (becauſe of the promiſe of God made to their parents, Gen. 17.7.) ſhould when they come to yeeres of vnderſtanding, learne the conditions of the couenant conteined in the firſt principles of religion, and then make open profeſsion thereof in their owne perſon, that ſo the couenant betweene God and his Church may be continued from generation to generation. But of this profeſsion of the children of the faithfull, more ſhall be ſaid hereafter in the fourth Article.
Q. Now that you hauehave ſhewed who muſt repent, tell me alſo how they muſt repent, as you promiſed in anſwering my third queſtion?
A. Three waies:
Firſt, by lamenting and renouncing their former courſe of life, and former dead workes wherein they liued.
Secondly, by preſent breaking off their ſinnes, and entring into a new kinde of holy life without any delay.
Thirdly, by promiſing faith and holy obedience to God for the reſt of their life.
The ſecond Article of faith toward God.
Queſtion.
VVHat ſay you of faith toward God, which is the ſecond Article of the Apoſtles Catechiſme?
A. Three things.
Firſt, what faith is.
Secondly, what God promiſeth.
Thirdly, what we muſt beleeue.
Q. What is faith, or how deſcribe you it?
A. Faith (reſting vponupon the promiſes of God declared in his word. Rom 10.17. is the ground of things hoped for, and the euidence of things not ſeene. Heb. 11.1. for wee looke not at the things which are ſeene, but at the things which are not ſeene: for the things which are ſeene, are temporall, but the things which are not ſeene, are eternall. 2 Cor. 4.18. for eye hath not ſeene, care hath not heard, neither hauehave entred into the heart of man, the things which God hath prepared for them that louelove him. 1. Corinthians 2.9. and therefore it is ſaid in an other place, we walke by faith and not by ſight.
Q. What ſay you then of the promiſes which God hath made to his Church.
A. Two things.
Firſt, what they are.
Secondly, how God performeth them.
Q. What are the promiſes which God hath made to his Church?
A. They are of two ſorts.
1. Some to be performed in this life.
2. Some to be performed in the life to come.
Q. What are the promiſes that belong to this life, and are in this life to be performed?
A. They are many, but I will mention onelyonly foure.
1. The firſt is, that great and gratious promiſe of mans redemption, made preſently after the fall of Adam. Gen. 3.15. the ſeede of the woman ſhall breake the head of the Serpent and when the fulneſſe of time was come, performed by Chriſt. Gal. 4.4. but when the fulneſſe of time was come, God ſent forth his Sonne made of a woman, made vnderunder the law, to redeeme them that were vnderunder the Law, that wee might receiue the adoption of ſonnes.
2. The ſecond is, that he will make a ſpeciall and an euerlaſting couenant with the faithfull, and with their ſeede after them to bee their God, and the God of their ſeede after them. Gen. 17.7.
3. The third is, that he will make the faithfull his peculiar people. Exod. 19.5. Now therefore if yee will obey my voice indeede and keepe my couenant, then yee ſhall be a peculiar treaſure vntounto me aboue all people, though all the earth be mine, which Moſes repeateth Deut. 6.7. & 14.2. & 26.18.
4. The fourth is, that God will honour, bleſſe and proſper his faithfull flocke aboue all people in the world, in all things pertayning to this preſent life, as Moſes ſheweth at large Leuit. 26.3, &c. Deut. 28.1. &c. which two chapters are worthie to be often read, and meditated vponupon continually.
Q. What be promiſes which God made to his choſen people for the life to come.
A. They are exceeding great and pretious, whereby in this life we be made pertakers of the diuine nature. 2. Pet. 1.4. and at the generall reſurrection our mortall bodies ſhall be made immortall. 1. Cor. 15.42. &c. and like to the glorious bodie of Chriſt. Phil. 3.21. wee ſhall be free from all miſerie. Apoc. 7.16. Apoc. 21.4. We ſhall be with Chriſt where he is, Ioh. 14.3. and 17.24. and ſee God as he is. 1. Ioh. 3.2. and 1. Cor. 13.12. and ſhall be euer with the Lord. 1. Theſſ. 4.17.
And for this cauſe Paul ſaith: godlines is profitable vntounto all things, hauing promiſes of this life that now is, and of that which is to come. 1. Tim. 4.8.
Q. How doth God performe his promiſes?
A. This may be anſwered two waies. Firſt, more generally God performeth all his promiſes in Chriſt, as the Apoſtle witneſſeth. 2. Cor. 1.20. for all the promiſes of God in him are yea and in him, Amen. For by Chriſt we hauehave redemption. Eph. 2.13. and intereſt to the bleſſings of God, ſeeing Chriſt is heire of all things, Heb. 1.2.
Secondly, by ſuch ordinarie meanes as God hath appointed both for temporall and alſo for eternall bleſsings.
Q. What ſay you in the third place concerning our ſelues.
A. Three things.
Firſt, we muſt beleeue in God almighty, who of his meere mercy hath made vsus theſe gratious promiſes, and not in idols that can doe nothing. Deut. 4.28. Jerem. 10.5. neither in ſecondary meanes, which God hath ordained, that wee ſhould vſe them, but not truſt in them. Pſal. 20.7.
Secondly, we muſt beleeue the forenamed promiſes mentioned before in anſwering to your fift and ſixt queſtion, that they ſhall be performed according as the Lord had promiſed them.
Thirdly, becauſe without faith we cannot pleaſe God, nor obtaine his promiſes, and becauſe our faith is weake; wee muſt labour to confirme and ſtrengthen our faith in God and in his promiſes, that we may enioy his fauour, and receiue his promiſes.
Q. How may we ſtrengthen our faith?
A. Three waies.
Firſt, by reading and meditating vponupon the word of God.
Secondly, by meditating vponupon Gods fidelity.
Thirdly, by conſidering Gods power.
Q. How doth the reading of the Scripture confirme our faith?
A. By conſidering theſe three things.
Firſt, that the ſame word which begetteth faith. Rom. 10.17. is ſufficient alſo to confirme and ſtrengthen faith.
Secondly, that it is vnpoſsible, the word of God ſhould fayle. 1. Sam. 3.19. Rom. 9.6.
Thirdly, that heauen and earth ſhall ſooner paſſe away, then the words of God faile. Mat. 5.18. & 24.35. Luk. 16.17.
Q. How doth the conſideration of Gods fidelity ſtrengthen our faith?
A. Two wayes.
Firſt, the Scripture witneſſeth, that God is true and faithfull in performing what he ſpeaketh, whether he promiſe mercy, or threatneth iudgements concerning his promiſed mercy, it is ſaid, Pſalm. 89.34. that he will not breake his couenant, nor alter the thing that is gone out of his lippes: yea he ſaith, Eſa. 54.10. that the mountaines ſhall ſooner remooue out of their places, then his couenant made with his Church ſhal faile, alſo that the night & the day ſhal ceaſe to be, rather then his codenant made to his Church ſhould faile. Ierem. 33.20. And though the Church faile in performing, yet God for his part will not faile, Ezek. 16.60. Rom. 3.3. for the gifts and calling of God are without repentance. Rom. 11.29. Whereupon Paul aſſureth the Corinthians. 1. Cor. 2.9. and the Theſſalonians, 1. Theſſ. 5.24. of their eternall ſaluation, becauſe God who had called them, is faithfull.
And concerning the threatned and irreuocable iudgements of God againſt impenitent ſinnets the Lord ſaith thus. Zephan. 2.2.Though Moſes and Samuel ſtood before me, yet my mind could not be toward this people. Jerem. 15.2. And in another place: Though theſe three men Noah, Daniel, and Iob were in it, (that is in Ieruſalem) they ſhould deliuer but their owne ſoules by their righteouſnes. Ezek. 14.14. And in this caſe Samuel tolde Saul that the ſtrength (or externity, that is the God) of Iſrael will not lye, nor repent. 1. Sam. 15.29.
Secondly, one example ſheweth the faithfulneſſe of God in performing his promiſe: for Sara receiued ſtrength to conceiue ſeede, and was deliuered of a child, when ſhe was paſt age, becauſe ſhe iudged him faithfull which had promiſed. Heb. 11.11.
Q. How doth the conſideration of Gods power ſtrengthen our faith?
A. Two wayes.
Firſt, the Scripture teſtifieth that God doth whatſoeuer he will, but he is in one mind, and who can turne him, and what his ſoule deſireth, euen that he doth. Iob 23.13. And againe, but our God is in the heauen, he hath done whatſoeuer he pleaſed. Pſal. 115.3. and 135.6.
Secondly, the example of Abraham ſheweth it, for hee at three ſeuerall times conſidering the omnipotent power of God, was confirmed and incouraged to beleeue the promiſes of God.
Firſt, when God promiſed to Abraham, that though hee was then childleſſe, and without hope of children. Gen. 15.2. yet his ſeede ſhould bee as the ſtarres of heauen for multitude. Gen. 15.5. then Abraham aboue hope beleeued vnderunder hope, that he ſhould be the father of many nations. Rom. 4.18.
Secondly, when God promiſed to Abraham being almoſt an hundereth yeeres old, that he ſhould hauehave a ſonne by Sara his wiſe. Gen. 17.16. and 18.10, &c. then did not he doubt of the promiſe of God through vnbeliefe, but was ſtrengthened in the faith, and gaue glory to God, being fully aſſured that hee which had promiſed was alſo able to doe it. Rom. 4.20.
Thirdly, when God commanded Abraham to offer vp his ſonne Iſaack. Gen. 22.2. Then Abraham offered vp his onelyonly begotten ſonne of whom it was ſaid, that in Iſaak ſhall thy ſeede be called. Heb. 11.17. becauſe he conſidered that God was able to raiſe him vp euen from the dead. Heb. 11.19.
Then faith leaning vponupon Gods word, truth and power comforteth the godly in this preſent life at all times, and aſſureth them of reſurrection to immortality at the day of iudgement, as Iob chap. 19.25. and Dauid Pſal. 16.9. openly confeſſe.
The third Article of the doctrine of Baptiſme.
Queſtion.
HOw will you declare this third Article?
A. Three wayes.
Firſt, by ſhewing what baptiſme is.
Secondly, by ſhewing what God doth in baptiſme?
Thirdly, by ſhewing what man doth in baptiſme?
Q. What is Baptiſme?
A. It is the Sacrament of regeneration (Iohn 3.5.) by the waſhing of water through the word (Epheſ. 5.26.) and the renuing of the holy Ghoſt. Tit. 3.5.
Q. What doth God in baptiſme?
A. God baptizeth or waſheth a man from his ſinnes two wayes: for as in the time of the law there was a twofold circumciſion, Rom. 4.15. Rom. 2. ver. 28.29.one made inwardly in the heart without hands, (Deut. 10.16. Jer. 4.4. Coloſſ. 2.11.) and another made with hands outwardly in the fleſh. (Gen. 17.11.) ſo there is alſo a twofold baptiſme, one inward in the heart, and an other outward in the fleſh.
Q. What is the inward Baptiſme?
A. It is the inward purging, purifying, and cleanſing of the heart from ſinne by faith in Chriſt, for when God calleth any effectually to ſure and certaine hope of ſaluation by the outward miniſtery of his word, and by the inward working of his ſpirit, then he begetteth in them a liuely faith in Chriſt, and ſo purifieth their hearts by faith, as Peter ſpeaking of Cornelius and other Gentiles whom he had conuerted and baptized, Act. 10.44. &c. witneſſeth, Act. 15.9. ſaying, And he put no difference betweene vsus and them, after that by faith he had purified their hearts, for whoſoeuer beleeueth ſhall be ſaued. Mark. 16.16. Iohn 3.16. And the blood of Ieſus Chriſt his Sonne cleanſeth vsus from all ſinne, 1. John 1.17. And they that are once purged hauehave no more conſcience of ſinne, Heb. 10.2. And Chriſt ſaith: Bleſſed are the pure in heart. Math. 5.8. for this inward baptiſme conſiſteth not in the putting (or waſhing) away of the filth of the fleſh, but in that a good conſcience maketh requeſt to God. 1. Pet. 3.…1.
This inward baptiſme is proper to the elect onelyonly, for no man knoweth it, but he that hath it. Apoc. 2.17. and a ſtranger doth not intermeddle with his ioy. Prou. 14.10. The naturall man perceiueth it not. 1. Cor. 2.14.
Q. What is the outward Baptiſme?
A. The anſwer may be deliuered more fully in theſe foure words.
Firſt, it is the outward purging or waſhing away of the filth of the fleſh with water, and an outward Sacrament of regeneration, ſealing vp the faith of him that before was inwardly baptized in his heart by faith in Chriſt, for as the outward Sacrament of circumciſion was vntounto Abraham, a ſeale of the righteouſneſſe of faith which hee had when he was vncircumciſed. Rom. 4.11. euen ſo outward baptiſme, is a ſeale of the faith of him that before was inwardly baptized or purified in his heart by faith.
Secondly, outward baptiſme is common to all that are in the viſible Church, whether they be good corne or tares, wiſe or fooliſh virgins, ſheepe or goates, true beleeuers or diſſembling hypocrites: for Iſhmael was circumciſed as well as Iſaak, and Eſau as well as Iacob: Iudas the traytour was baptiſed as well as the other Apoſtles, and Simon Magus as well as the beleeuing Samaritanes.
Thirdly, outward baptiſme is ſo neceſſary to all, and for all in the viſible Church, that the Lord threatneth to cut him off frō his people that deſpiſeth it. Gen. 17.14. becauſe he hath broken his couenant; for as the Lord offereth and promiſeth mercy, ſo hath he alſo ordeined the means of mercy, & he that deſpiſeth the means, deſpiſeth alſo the mercy. Wherefore as they that were polluted and vncleane, waſhed themſelues in water, that they might be cleane: as Naaman the Sirian waſhed himſelfe in Iordan that he might be cleanſed from his Leproſie: and as the blind man waſhed his eyes in the poole of Siloam that he might receiue his ſight. Ioh. 9.7. ſo outward baptiſme muſt be vſed that wee may hauehave the inward purification of the heart.
Fourthly, outward baptiſme is not ſo abſolutely neceſſary, that whoſoeuer wanteth it, ſhould alſo want the mercy of God for ſaluation: for it is not the bare want of outward baptiſme which depriueth men of Gods mercy, but the contempt or neglect thereof when God requireth it and offereth opportunity, that we may hauehave it. For then is the meanes of mercy deſpiſed, or little regarded, but when conueniently it cannot be had, no danger comes to them that want it, for the children which were borne to the Iſraelites, all thoſe fortie yeares of their wanderings in the wildernes, were not circumciſed, till they came into the land of Canaan, as it appeareth. Ioſh. 5. verſ. 2.5. The reaſon thereof was, becauſe the Iſraelites were not certen to reſt any time whiles they were in the wilderneſſe, but whenſoeuer the piller of cloude by day, and of fire by night, remooued then the Iſraelites, were to follow it as it appeareth. Exod. 13.21. and 40.36. Num. 9.29. But if their children had been circumciſed, they could not hauehave beene fit and able to remooue, or to hauehave beene carried after the pillar of clouds before ſuch time as they had beene whole againe, as we may ſee by example of the Shechemites whom Simeon and Leui ſlew when they were newly circumciſed, and ſo vnable to fight for their liues. Gen. 34.25. And God would not hauehave their children circumciſed thoſe forty yeares in the wildernes, becauſe it might hauehave beene dangerous to their liues: for the Lord will hauehave mercy and not ſacrifice. Mat. 12.7. If a Chriſtian woman be deliuered of a childe among infidels, the baptizing of the child muſt be deferred till there bee opportunitie.
Q. What doth man in Baptiſme?
A. Man doth three things.
Firſt, he ioyfully and thankefully receiueth the outward Sacrament of baptiſme, as the ſeale of Gods couenant, and as the ſeale of his inward baptiſme by faith.
Secondly, he is preſently dead to ſinne, and preſently aliue, or raiſed vp vntounto newnes of life, as it may bee ſhewed thus in theſe two ſentences.
Firſt, they that are regenerate, and made new or ſpirituall men in Chriſt, are members of his body, of his fleſh, and of his bones. Eph. 5.30. and therefore:
1. They are crucified with him. Rom. 6.6.
2. They are dead with him. Rom. 6.8. Col. 2.20.
3. They are buryed with him. Col. 2.12.
4. Quickened together with Chriſt. Col. 2.13. & 3.1.
Secondly, the Apoſtle ſaith plainely. Rom 6. verſe 3. know ye not that we which hauehave been baptized into Ieſus Chriſt, hauehave beene baptized into his death.
Verſ. 4. We are buried then with him by baptiſme into his death, that like as Chriſt was raiſed vp from the dead by the glory of the Father, ſo we alſo ſhould walk in newnes of life.
Verſ. 5. For if we be grafted with him to the ſimilitude of his death, euen ſo ſhall we be to the ſimilitude of his reſurrection. Hereupon, it is that the Apoſtlea litle after concludeth, that we are dead to ſinne, but aliue to God in Ieſus Chriſt our Lord. Rom. 6.11. for they are paſſed from death to life. Iohn 5.24.
Thirdly, they that are thus preſently dead to ſinne and preſently aliue to God in baptiſme, doe for the reſt of their life, afterwards continually put off the olde man, till the body of ſinne bee deſtroyed. Rom. 6.6. and put on the new man till they become perfect men in Chriſt. Eph. 4.13. And becauſe the true life of true religion ſtandeth in dayly putting off the old man, and putting on of the new man, it ſeemeth requiſite to ſhew in a word or twaine what the old man, and what the new man is.
The olde man. Epheſ. 4.22. The old man.called alſo the naturall man. 1. Cor. 2.14. the fleſh. Ioh. 3.6. and the body of ſinne. Coloſſ. 2.11. Rom. 6.6. conſiſteth in theſe foure things.
1. Blindneſſe in vnderſtanding. Epheſ. 4.18.
2. Frowardnes in will. 2. Pet. 3.5.
3. Boiſterouſnes in affection. Rom. 1.26. Act. 7. verſ. 54.57.
4. Diſobedience in actions, Rom. 1.29. Rom. 1.18. Rom. 2.8.
Some parts of the old man are mentioned. Gal. 5. ver. 19. adultery, fornication; vncleannes, laſciuiouſnes.
Verſ. 20. Idolatry, witchcraft, hatred, variance, emulation, wrath, ſtrife, ſeditions, hereſies.
Verſ. 21. Enuy, murthers, drunkennes, gluttonie, and ſuch like.
Alſo theſe parts of the olde man are mentioned. Col. 3. verſ. 5. fornication, vncleanneſſe, inordinate affection, euill concupiſcence, and couetouſnes.
Verſ. 8. Wrath, anger, maliciouſneſſe, curſed ſpeaking, filthy ſpeaking.
And theſe. Epheſ. 4.31. bitternes, anger, wrath, crying, and euill ſpeaking.
See more, Rom 1. verſ. 29, 30. and 1. Cor. 6. ver. 9, 10. Tit. 3.3.
The mortifying, crucifying, ſubduing, killing, and forſaking of theſe and ſuch like, is the putting off of the old man.
The new man. The new man.Epheſ. 4.24. called alſo the ſpiritual man. 1. Cor. 2.15. hath;
1. Cleare vnderſtanding, 1. Cor. 2. ver. 10.12.15.
2. A ready will Rom. 7.18.
3. Sanctified affection. Rom. 12.16. Col. 3.12.
4. Holy obedience. Rom. 6.17.
Some parts of this new man are mentioned. Gal 5.
Verſe 22. LoueLove, ioy, peace, long ſuffering, gentlenes, goodnes, faith.
Verſe 23. Meekenes, temperance, and ſuch like.
Alſo theſe parts of the new man are rehearſed. Col. 3.
Verſe. 11. Tender mercy, kindneſſe, humblenes of mind, meeknes, long ſufferings.
Verſe 13. Forbearing one another, and forgiuing one another, and ſuch like.
He that after baptiſme followeth theſe things, and all other ſuch like, putteth on Chriſt. Gal. 3.27. and putteth on the new man, which after God is created in righteouſneſſe and true holineſſe. Ephſ. 4.24.
And whiles true Chriſtians endeauour dayly to put off the old man, and to put on the new man, there is a continuall combate betweene the fleſh and the ſpirit, as the Apoſtle ſheweth. Gal. 5.17.
The combate, which is in the naturall man, is betweene reaſon guided by the light of nature, and the will ouerſwayed with the violence of affections.
Baptiſme thus briefly noted, is the very fountaine of regeneration. Tit. 3.5. wherein is the true death of the old man, and the true life of the new man, the old man daily decaying till he be deſtroyed, the new man daily growing till hee come to perfection in Chriſt. For as when the Hen ſitteth vponupon her egges and warmeth them, the egge is daily more and more corrupted, and the chicken formed and quickened till hee hath life and perfection; euen ſo when the ſpirit of God warmeth the hearts of thoſe that are regenerate and baptiſed, the old man daily dyeth and is deſtroyed, and the new man is quickened till hee become a perfect man in Chriſt.
And when the power of baptiſme was better knowen and practiſed in the purer times before contentions bred herefies, and before Popiſh darkeneſſe ouer-ſhadowed religion, it brought foorth much holineſſe of life in the Churches with great feare and reuerence, which Satan enuying ſowed theſe two ſortes of tares in the Church to hinder the growth thereof.
Firſt, ſome profeſſed ſo much holineſſe that they ſaid, that if a man ſinne openly after baptiſme, hee may not bee receiued into the viſible Church againe, and bee counted to bee of the ſocietie of the Saints.
This hereſie partly then was, and yet is held of diuers.
Nouatus at Rome held it about the yere after Chriſt 220.
Meletius maintained the ſame in Egypt about the yeere 286.
The Donatiſt in Afrike fauoured this opinion about the yere 298.
The Luciferians in Sardinia were infected with this opinion.
The Anabaptiſts at this day differ little from it.
But to anſwere thoſe men in a word.
1. Firſt, they dreame of a preſent perfection after baptiſme, for which there is no warrant.
2. Secondly they conſider not that Paul ſaith, Galat. 5.17. there is a continuall combate betweene the fleſh and the ſpirit in them which are regenerate and baptiſed.
3. Thirdly they conſider not that there is remiſsion of ſinne after baptiſme, as John ſaith, if any man ſinne wee hauehave an aduocate with the Father, &c. 1. Iohn 2. verſe 1.
Secondly, other fearing to ſinne after baptiſme, would not bee baptized till they ſuppoſed death was at their doores to call them out of this life.
But theſe conſider not:
1. That ſo they may die vnbaptized.
2. That they incurre Gods diſpleaſure, Gen. 17.14.
3. That they refuſe to bee Chriſtian ſouldiers, to fight Chriſts battell till it bee to late.
4. That there is remiſsion of ſinne after baptiſme. Zachar. 13.1. & 1. Ioh. 2. ver. 1.2.
5. That they deferre and neglect the meanes of grace.
The fourth Article of impoſition of hands.
Queſtion.
HOw will you declare the meaning of this fourth article?
A. Three wayes.
Firſt, by ſhewing the diuers vſe of laying on of hands.
Secondly, by ſhewing what is meant in this place by impoſition of hands.
Thirdly, by ſhewing the practiſe of this impoſition of hands.
Q. How hath impoſition of hands beene vſed?
A. Two wayes.
Firſt, men by Gods appointment hauehave vſed by impoſition of hands to remoue and put from themſelues to another that which was grieuous and burdenſome vntounto them, as for example, when any man ſinned in the time of the Law, and was ſeperated from God after a ſort, and for the time, that hee might put away this burden of ſinne from himſelfe, and be reconciled to God againe, hee was to bring his ſacrifice and to lay his hands on the head of the beaſt, that was to be ſacrificed, and ſo lay vponupon the beaſt the curſe of the Law, or the puniſhment due to him for his ſinne as it is generally noted, Leuit. 1.4. and particularly when ſinne was committed.
1. By the high Prieſt. Leuit. 4. ver. 3.4.
2. The whole congregation. Leuit. 4. verſe. 13.15.
3. The ruler. Leu. 4. verſe 22.24.
4. A priuate perſon. Leuit. 4. verſe 27.29.
When the firſt borne ſonnes of the children of Iſrael being choſen of God. Exod. 13.2. to miniſter to him in holy things: Exod. 19.22. and 24.5. were by Gods appointment to transferre this burthenſome function from themſelues to the Leuites, they did it by impoſing their hands vponupon them. Num. 8.10. but whether this example may bee referred to this place, or to the ſecond which now followeth, let the wiſe iudge.
Secondly, men by Gods appointment hauehave vſed by impoſition of hands to conferre grace vponupon others, euen the graces of God; for ſometimes God himſelfe beſtoweth his graces vponupon whom hee will, when he will, and how hee will.
And ſometimes God maketh ſuperiours to be as it were his treaſurers, or ſtewards to conferre and beſtow his graces vponupon their inferiours, as hee appointeth them. And ſuperiours being Gods treaſurers or ſtewards hauehave by Gods direction conferred Gods graces vponupon their inferiours diuers & ſundry wayes, by diuers meanes, of which meanes it may ſuffice to mention three onelyonly.
Firſt, by annoynting them with that holy oyle mentioned. Exod. 30.23. wherewith were annointed theſe three perſons.
1. Prieſts: Exod. 30.30. & 29.7. Leuie. 8.12.
2. Kings. 1. Samuel: 16. verſ. 1.13.
3. Prophets. 1. Kings. 19.16. Pſal. 105.15.
But this annointing with materiall holy oile was a type of the graces of the holy Ghoſt, was vſed in the time of the Law onelyonly, and now ceaſeth vnderunder the Goſpel, for Chriſt our onelyonly and eternall high Prieſt, was annointed with the holy Ghoſt: Act. 10.38. without meaſure: Iohn 3.34. and of his fulneſſe all wee receiue. Iohn. 1.16.
Secondly, by prayer, ſuperiours hauehave beſtowed Gods bleſsings vponupon their inferiours. Thus Iſaac beſtowed the bleſsing vponupon Iacob, Gen. 27.30. &c. and Iacob bleſſed his ſonnes, Gen. 49.
And the Prieſts ordinarily bleſſed the congregation of Iſrael at the end of Gods worſhip, when they diſmiſſed the aſſembly, Numb. 6.24,
Thirdly, ſuperiours beſtow the grace of the holy Ghoſt vponupon their inferiours, both by prayer and impoſition of hands. And where laying on of hands is onelyonly mentioned, there we muſt alſo vnderſtand that prayer is vſed.
And this impoſition of hands with prayer, is two wayes to be conſidered.
Firſt, as it belongeth to ſome ſpeciall perſons in a peculiar ſort.
Secondly, as it belongeth to all Chriſtians generally.
The ſpeciall perſons on whom hands hauehave beene layd in ſome ſpeciall manner, and for ſome ſpeciall cauſe, are theſe:
Firſt, the two ſons of Ioſeph, on whom Iacob layd his hands, and bleſſed them, Gen. 48.14.
Secondly, Ioſhua on whom the Lord commaunded Moſes to lay his hands, Numb. 27.18. when hee was to ſucceede Moſes in the gouernement of the Iſraelites. And ſo Moſes layd his hands vponupon him, and gaue him a charge, Num. 27.23. And Ioſhua the ſonne of Nun was full of the ſpirit of wiſedome, for Moſes had laid his hands vponupon him, Deut. 34.9.
Thirdly, thoſe that hauehave beene called to any publique function in the Church, hauehave beene thereunto appointed by laying on of hands and prayer.
1 When the holy Ghoſt ſaid, Separate me Barnabas and Saul for the worke wherunto I hauehave called them, Acts 13.2. Then the Church which was at Antioch faſted and prayed, and layd their hands vponupon them, and ſent them away, Acts 13.3.
2 When the diſciples had choſen thoſe ſeauen Deacons, then the Apoſtles prayed and laid their hands on them, Acts 6.6.
3 When Paul and Barnabas ordained Elders in the Churches which were at Lyſtra, Iconium and Antioch, they prayed with faſting, Acts 14.23. And laid hands on them, as it is probable: firſt, becauſe the word heere vſed Cheirotonea ſignifieth to ordaine, by impoſition of hands: Secondly, becauſe Ordination was vſed with Impoſition of hands, as it appeareth, Acts 6.6. and 1. Tim. 5.22.
4 Timotheus choſen to be an Euangeliſt, Acts 16.3. and 2. Tim. 4.5. was ordained with impoſition of hands, 1. Tim. 4.14. and 2. Tim. 1.6.
Thus much for impoſition of hands vponupon ſome ſpeciall perſons.
Secondly, then impoſition of hands belongeth to all Chriſtians, that after Baptiſme handes be layd vponupon them, as hereafter, now it ſhall be ſhewed. For the former, impoſition of hands vponupon ſome ſpeciall perſons, belongeth not to this place, Heb. 6.2. but that which is common vntounto all Chriſtians.
Q. You hauehave ſhewed, that impoſition of hands hath beene diuerſly vſed, and that to this fourth Article belongeth, that onelyonly impoſition of hands which is common to all Chriſtians: proceede therefore, and ſhew what this impoſition of hands is which belongeth to all Chriſtians?
A. It is an ordinance of Chriſt in the new Teſtament, that al Chriſtians baptized might by impoſition of hands and prayer, receiue either the outward extraordinarie gifts, or els the inward ordinary graces of the holy ghoſt; as the practiſe wil fully ſhew
Q. Shew mee then what the practiſe thereof hath beene, and is or ſhould be?
A. This may be ſhewed fully in foure ſeuerall times.
Firſt, in the dayes of the Apoſtles.
Secondly, in the pure times following for the ſpace of foure hundred yeares, or thereabouts.
Thirdly, in the time of Popiſh darkeneſſe.
Fourthly, in theſe laſt times ſince God reſtored to his Churches the light of the Goſpel more gloriouſly
Q. What was the practiſe of this impoſition of hands in the Apoſtles dayes?
A. Thoſe which in the Apoſtles daies were conuerted, either from Iudaiſme, to Chriſtianiſme, or from Gentiliſme to the faith of Chriſt receiued after baptiſme the outward extraordinary gifts of the holy Ghoſt by prayer and impoſition of hands; as by theſe foure examples following it may plainely appeare.
Firſt, when Peter had conuerted three thouſand at one Sermon, he promiſed the extraordinary gifts of the holy Ghoſt, if they would repent, and be baptized, ſaying: Repent and be baptized eueryevery one of you, in the name of Ieſus Chriſt, for the remiſsion of ſinnes, and yee ſhall receiue the gift of the holy Ghoſt, Acts 2.38. And that this promiſe was to be performed by prayer and impoſition of hands, the two following examples doe ſhew.
Secondly, when Philip had conuerted the Samaritans. Act. 8.5. &c. then Peter and Iohn ſent by the Apoſtles from Ieruſalem. Act. 8.14. prayed for them, and laid their hands vponupon them, and they receiued the holy Ghoſt. Acts 8.15. who when they were come downe, prayed for them, that they might receiue the holy Ghoſt, ver. 17. then laid they their hands on them, and they receiued the holy Ghoſt.
Thirdly, thoſe twelue diſciples at Epheſus, whom Apolloes as it ſeemed had baptized a little before, receiued the extraordinary gifts of the holy Ghoſt, when Paul prayed for them and layed his hands vponupon them. Acts 19.6. And when Paul had layed his hands vponupon them, the holy Ghoſt came on them, and they ſpake with tongues, and propheſied.
Fourthly, the Apoſtle writeth thus to the Galatians, this onelyonly would I know of you, receiued yee the ſpirit, by the works of the law, or by the hearing of faith. Gal. 3.2. In which words it is manifeſt that the Galatians receiued the ſpirit; that is to ſay, the extraordinary gifts of the ſpirit, when the Goſpell was preached vntounto them, and when they beleeued in Chriſt. And though in this place, there be no mention of prayer and impoſition of hands, yet the two former examples ſhew that the Apoſtles ordinarily vſed prayer and impoſition of hands, when they gaue thoſe extraordinary gifts of the holy Ghoſt. Act. 8.18.
And if there be a ſcruple or queſtion in any man to doubt or demand, how it came to paſſe that Cornelius, and his company receiued the extraordinary gifts of the holy Ghoſt, before they were baptized, and without prayer and impoſition of hands. Acts 10.44. the anſwer is, that though Chriſt commanded his Apoſtles to preach the Goſpel to eueryevery creature, without diſtinction of Iewes or Gentiles, Mark. 16.15. yet neither Peter vnderſtood this. Act. 10. verſ. 14.19, 20. nor the other Apoſtles and brethren of the Iewes at Ieruſalem. Act. 11. verſe 1, 2.19. And therefore whiles Peter was preaching to Cornelius and his company it pleaſed God to ſend thoſe extraordinary gifts of the holy Ghoſt vponupon Cornelius and his company, that Peter and all other Iewes might know that God had now receiued the Gentiles alſo into his fanour, into his Church as Peter and other Iewes acknowledge. Act. 11.17.
And in this place wee muſt obſerue and remember, that theſe extraordinary gifts of the holy Ghoſt ſerued (as other workes miracles did alſo,) for theſe three purpoſes eſpecially.
Firſt, to confirme the doctrine of the Goſpel, which at the firſt began to be ſpoken by the Lord, and was confirmed to vsus by them that heard him, God alſo bearing them witneſſe, both with ſignes and wonders, and with diuers miracles, and gifts of the holy Ghoſt, according to his owne will, Heb. 2. verſ. 3, 4.
Secondly, to prooue the Apoſtles to bee ſent immediately from God to preach the Goſpel and to plant Churches, for by ſignes Paul prooueth himſelfe to be an Apoſtle. 2. Cor. 12.12. Truly the ſignes of an Apoſtle were wrought among you in all patience in ſignes and wonders and mightie deedes.
Thirdly, to make it manifeſt, that thoſe were Gods peculiar people, to whom hee gaue thoſe extraordinarie gifts of the holy Ghoſt; thus Peter knew that Cornelius, and thoſe that were with him, being all of them Gentiles, were acceptable to God, as hee confeſſeth, Act. 15.8. and other beleeuing It wes acknowledge, Act. 11.18.
Q. What was the practiſe of impoſition of hands in thoſe foure hundreth yeares after the Apoſtles dayes?
A. When thoſe extraordinarie outward gifts of the holy Ghoſt ceaſed, after that they had confirmed the doctrine, iuſtified the Apoſtles, and inlarged the Churches, then thoſe baptized and catechized perſons, on whom the Gouernours of the Church layd their hands and prayed for them, receiued the ordinarie inward graces of the holy Ghoſt, in a greater meaſure, for if any man hauehave not the Spirit of Chriſt, hee is none of his, Rom. 8.9. See 2. Corint. 13.5. Galat. 6.
And they that are throughly acquainted with the ſtorie and ſtate of the Church, can make a full declaration heereof for theſe foure hundred yeares: but, as much heate cannot be receiued from a little fire, nor much water drawne out of a litle fountaine: ſo muſt I content my ſelfe with a few teſtimonies to manifeſt the practiſe for theſe foure hundred yeares; and namely with theſe fiue:
1 Firſt, Tertullianus lib. de baptiſmo ſaith, Ann. 21…debinc manus imponitur, &c. that is, after baptiſme there followeth impoſition of hands, and prayer is made to GOD, that they may receiue the holy Ghoſt, that is, more grace; for when the Elect are baptized, they receiue the holy Ghoſt, but when they hauehave learned their Catechiſme, hands are layd vponupon them, and prayer is made for them, that they may receiue encreaſe of grace.
2 Secondly, Ann. 250Cyprianus writing to Iahacanus ſaith thus of impoſition of hands after baptiſme: Quod nunc quoque apud nos geritur, &c. that is, Which thing wee alſo obſerue at this day, that they which hauehave beene baptized before, are afterward offered by the Gouernours of the Church, and by our prayers, and laying on of hands, they receiue the holy Ghoſt.
3 Thirdly, Ann. 390Hieronymus aduerſus Luciferianos. cap. 4. writeth thus: An neſcis etiam eccleſiarum hunc eſſe morem, &c. that is, Knoweſt thou not that this is the cuſtome of the churches, to lay hands on them which were baptized before, and ſo praier is made that they may receiue the holy Ghoſt. Doſt thou require where this is written? It is written in the Acts of the Apoſtles. And i… there were no Scripture for it, the generall conſent of the Churches might ſuffice.
4 Fourthly, Ann. 39 9.Auguſtinus libr. 3. cap. 16. de baptiſmo contra Donatiſtas, ſhewing the difference betweene the extraordinarie gifts of the holy Ghoſt: which were giuen to the baptized in the Apoſtles dayes, and the ordinarie inward graces which were giuen afterwards in the ages following, by laying on of hands and prayer, ſaith thus: Neque enim temporalibus & ſenſibilibus miraculis, &c. that is, The holy Ghoſt is not now adayes giuen extraordinarily, as formerly it was giuen by impoſition of hands, ſeeing thoſe extraordinarie gifts ſerued then for confirmation of the Goſpell, and for enlargement of the Church. For who doth now expect, that they on whom hands are layd, that they may receiue the holy Ghoſt, ſhould ſodainely beginne to ſpeake Languages. But it is vnderſtood by the bond of peace, that diuine charitie is ſecretly and inuiſibly inſpired into their hearts, that they may ſay, becauſe the louelove of God is ſhed in our hearts by the holy Ghoſt which is giuen vsus, &c. alſo Auguſtinus lib. 15. cap. 26. de Trinitate witneſſeth the continuance of this cu…ome of laying on of hands, aſcribing the grace rather to prayer.
5. Fiftly, Eucherius cited by the Centuriators of Magdeburg. Centur. 5 cap. 6. Col. 657. ſaith thus: the party baptized is offered as a burnt ſacrifice, when by impoſition of hands he receiueth the holy Ghoſt.
Q. What was thirdly done in the time of Popery?
A. In the ages following, this diuine ordinance of confirmation by impoſition of hands and prayer, was diuers wayes abuſed by the Papiſts, as all other things were.
Firſt, this impoſition of hands was made greater then baptiſme by Pope Iohn the third of that name, as Bale writeth in his life.
Secondly, the Papiſts ignorant of inward grace annointed the forehead of him that was confirmed with their holy oyle, as the Centuriators write. Centur. 7. cap. 6. Col. 148.
Thirdly, Godfathers were required at confirmation, when the children to be confirmed were able to anſwer for themſelues. Centur. 9. cap. 6. Col. 237.
Fourthly, the Papiſts made confirmation a ſacrament. Petr. Lomb. lib. 4. dict. 7. Bellar. tom. 3. de confirmatione, cap. 2.
Q. What was fourthly done in theſe laſt times, when it pleaſed God to deliuer his Church out of Popiſh thraldome, and reſtore the light of the Goſpel againe?
A. The Lord raiſed vp many worthy men which diſcouered the falſe doctrines and practiſes of popery, and reduced the ordinances of Chriſt to their former integrity, and amongſt the reſt this alſo of confirmation: as namely, Caluin. inſtit. lib. 4. cap. 19. ſect. 4. and in his Commentaries vponupon Heb. 6.2. Peter Martyr in his Common Places. Claſſ. 3. cap. 8. ſect. 14. and Chemnicius, who in his ſecond part of the examination of the Tridentine Concil. rehearſeth ſixe points of this confirmation as they were propounded in the aſſembly at Ratiſphone in the yeare. 1541. Of which aſſembly Sleuian alſo maketh mention in the latter end of his thirteenth booke of Commentaries, and in the beginning of his fourteenth booke, and the ſixe points of confirmation then propounded, and ſince rehearſed by Chemnicius, are theſe.
1. Firſt, the child that was baptized in his infancy, and now hauing learned his Catechiſme, is to …e confirmed, is admoniſhed how and to what end he was baptized, how then God ſealed vp vntounto him the couenant and promiſe of peace and grace, and how he himſelfe renounced Satan, profeſſed his faith, and promiſed obedience.
2. Secondly, the child in his owne perſon, and before the whole Church made publike profeſsion of the dectrine, and of his owne faith.
3. Thirdly, the child is queſtioned concerning ſome chiefe points of Chriſtian religion, whereunto he anſwereth, and if hee vnderſtand them not ſufficiently, he is better inſtructed therein.
4. Fourthly, the child is further admoniſhed, that in this his profeſsion hee would further declare that hee diſſenteth from all heathen, hereticall and profane opinions.
5. Fiftly, he is ſeriouſly admoniſhed and exhorted out of the word of God, to perſeuere in the couenant of baptiſme in the doctrine, and faith which he hath profeſſed.
6. Sixtly, there are hands laid vponupon the child, and earneſt prayer is made to God, that he would giuegive him his holy Spirit for his further confirmation in that doctrine and faith, and this prayer is not made in vaine, becauſe it hath the promiſe of God.
The fift Article of the reſurrection of the dead.
Queſtion.
VVHat ſay you of this fift article, of the reſurrection from the dead.
A. Two things.
Firſt, what the reſurrection from the dead is.
Secondly, what vſe we may make of it.
Q. What is the reſurrection of the dead?
A. Becauſe death goeth before the reſurrection of the dead, and life before death, therefore theſe three things may be obſerued.
Firſt, what life is.
Secondly, what death is.
Thirdly, what reſurrection is.
Q. What is life, or what ſay you of life?
A. There is a double or a twofold life: one is called a naturall life, the other a ſpirituall life, whereupon it commeth to paſſe, that there is a naturall and a ſpirituall man. 1. Cor. 2. verſ. 14, 15.
Q. What is that which you call a naturall life?
A. It may bee perceiued beſt by the effects thereof in the three diuers ſorts of lining creatures.
1. Firſt, it is that which maketh graſſe, herbes, and trees to liue, grow, and flouriſh.
2. Secondly, it is that which giueth life and ſenſe to all brute creatures, as to fiſhes in the waters, to the foules of the aire, and to beaſts of the earth; for theſe doe not only liue, grow and flouriſh as the graſſe, hearbs and plants, with trees doe, but they hauehave ſenſe and feeling alſo, which the graſſe, hearbes, plants, and trees want.
3. Thirdly, it is that which giueth vntounto man not onelyonly life, as vntounto hearbes and trees, and ſenſe as vntounto brute creatures, but alſo reaſon or vnderſtanding, which the two former ſorts of creatures want, and whereby man farre excelleth them. And it is the ſoule of man that giueth him this naturall life. And of this naturall life in theſe three ſorts of creatures, it ſeemeth Paul ſpake at Athens. Act. 17. verſ. 25. ſeeing he (that is God) giueth to all, life, and breath, and all things, ver. 28. for in him wee liue, and mooue, and hauehave our being.
Q. What is that which you call a ſpirituall life?
A. It is a ſupernaturall life which God gaue to Adam in his innocency, ouer and beſides his naturall life.
And that Adam in his firſt creation, and before his fall, had, beſides his naturall life, a ſupernaturall and a ſpirituall life, it may appeare by theſe foure reaſons.
Firſt, after his fall hee loſt immediately this ſpirituall and ſupernaturall life, whereas he had his naturall life, 930. yeares afterwards. Gen. 5.5.
Secondly, before his fall hee had the tree of life for a ſigne or Sacrament of this ſupernaturall life, but after his fall he was depriued of it. Gen. 3.22.
Thirdly, all Adams poſterity, which are not tegenerate, want this ſupernaturall and ſpiritual life, which is called the life of God. Eph. 4.18. being alienated from the life of God, &c.
Fourthly, this ſpirituall and ſupernaturall life, is reſtored to Gods elect againe in Chriſt, (who is our life. Col. 4.3.) when they are effectually called and regenerate.
Now this ſupernaturall life of man, is the fruition of Gods comfortable and gratious preſence, as Dauid ſaith, Pſal. 36.9. for with thee is the well of life, and in thy light, ſhall wee ſee light.
Wherfore, as the ſoule is the life of the body. Gen. 2.7. euen ſo the gratious preſence of God is the ſupernaturall life of man.
Q. You hauehave ſhewed what life is, tell mee alſo what death is?
A. Death is the depriuation of life, or the ſeparation and taking away of that thing which giueth life: as for example, take the ſoule from the body, and the body dyeth, for the body without the ſpirit is dead. Jam. 2.26.
And ſeparate the comfortable and gratious preſence of God from man, and man dyeth, that is, loſeth his ſupernaturall life.
There is nothing that ſeparateth Gods gracious preſence from man but ſinne, as Eſaias ſaith, your iniquities hauehave ſeparated betweene you and your God. Eſa. 59.2. and Paul ſaith, all hauehave ſinned, and are depriued of the glory of God. Rom. 3.23. and in an other place he ſaith, that the vnbeleeuing Gentiles are without God in the world. Eph. 2.12
Now it is manifeſt hereby that there are two ſorts or kinds of death.
The firſt, is a ſpirituall death, which is the loſſe of the ſupernaturall life, when man is depriued of Gods comfortable and gratious preſence. And the death commeth vponupon men at two ſeuerall times. Firſt, when Adam ſinned all mankinde in him: for then all men dyed, as the Apoſtle ſaith. In Adam all die. 1. Cor. 15.22. and are alienated from the life of God. Epheſ. 4.18. And this is the firſt ſpirituall death and may ſo be called. Secondly, at the day of iudgement, when all the reprobate only ſhall be caſt out of Gods gratious preſence, into vtter darkeneſſe, and further bee puniſhed with euerlaſting torments. And this is called the ſecond death. Apoc. 21.8.
The ſecond is a naturall death, which is the ſeparation of the ſoule from the body, when the bodie dieth and returneth to the earth againe.
Q. Now you hauehave ſhewed what life is, and what death is, ſhew alſo what the reſurrection of the dead is?
A. Reſurrection of the dead is nothing elſe but reſtitution to life againe. And man is reſtored from death to life at two times, and ſo there are two reſurrections.
The firſt reſurrection is from the ſpirituall death, vntounto the ſupernaturall life againe.
And this firſt reſurrection is of the elect only, when they are raiſed vp from the death of ſinne, (into which they fell in Adam) vntounto the life of grace and righteouſneſſe, which is done in this life, at the time of their effectuall calling, conuerſion, and regeneration according to the words of Chriſt, Iohn 5.25. Verily, verily, I ſay vntounto you, the houre ſhall come and now is, when the dead (in ſinne) ſhall heare the voyce of the Sonne of God: and they that heare it ſhall liue. And the Apoſtle ſaith thus, awake thou that ſleepeſt, and ariſe from the dead, and Chriſt ſhall giuegive thee light. Eph. 5.14.
And this is called the firſt reſurrection. Apoc. 20.6.
The ſecond reſurrection is of the bodies of all men out of their graues, and from their naturall death, which ſhall be at the great and generall day of iudgement. Dan. 12.2. And many of them that ſlept in the duſt of the earth ſhall awake, ſome to euerlaſting life, and ſome to ſhame and euerlaſting contempt, ſo ſaith Chriſt, Ioh. 5.28. Marueile not at this: for the houre is comming in the which all that are in the ground ſhall heare his voyce, and ſhall come forth, they that hauehave done good, vntounto the reſurrection of life, and they that hauehave done euill vntounto the reſurrection of death.
Q. Now that you hauehave ſhewed that there are two reſurrections from the dead, tell mee which of them is meant in this fift Article?
A. In the fift Article we muſt vnderſtand that the Apoſtle ſpeaketh of the ſecond reſurrection which is of the bodies of all men out of their graues, and therefore of the bodies of the faithfull at the day of iudgement. And that this Article is to be taken and vnderſtood of the ſecond reſurrection of the Saints, and not of the firſt, theſe three reaſons ſhew.
Firſt, the firſt reſurrrection was neceſſarily vnderſtood in the two firſt Articles, for there cannot bee repentance from dead workes, nor faith in God without effectuall calling and regeneration, or riſing from the death of ſinne to the life of grace.
Secondly, the firſt reſurrection goeth alwaies before baptiſme in conuerts, to whom this Catechiſme was more eſpecially at that time directed.
Thirdly, this reſurrection in this fift Article, followeth after baptiſme, and ſhall bee accompliſhed at the laſt day of iudgement.
Q. Now that you hauehave ſpoken of the reſurrection from the dead, what vſe will you make of it?
A. Becauſe the article is vnderſtood as the other articles alſo are of the faithfull, it may ſerue to teach them theſe three things.
1. Firſt, not to feare any thing that may happen to them in this life, as death, perſecution, calamitie, &c. Death is not fearefull to the faithfull becauſe it is but a ſleepe, it is written of Steuen when hee was ſtoned, that he fell a ſleepe. Act. 7.60. Paul ſaith that the faithfull being dead doe ſleepe. 2. Theſ. 4.13. Eſaias ſaith they reſt in their beds, Eſai. 57.2. wherefore the Graecians called the place of buriall foreign coemit erium, or dormitorium in Latine, that is aſleeping place.
Perſecution is not to bee feared becauſe it toucheth but the body onelyonly Math. 10.28. feare not them which kill the body, &c.
Aduerſitie and calamitie which happeneth to men in this life, is not to bee feared becauſe it is but temporarie, and the reſurrection will be ioyfull; thus Iob in the middeſt of his calamitie comforted himſelfe with aſſured hope of reſurrection from the dead. Iob 19.25. for I know my redeemer liueth, &c.
2. Secondly to prepare themſelues faithfully to diſcharge the duties of their calling, and waite continually for the appearing of Chriſt to iudgement. For ſo Chriſt hauing foretold the time of his ſecond comming exhorteth, Math. 24.45. who then is a faithfull and wiſe ſeruant, &c.
3. Thirdly, to confute the errours of them which firſt denied the reſurrection of the dead, as did the Saduces, Math. 22.23. Act. 23.8. as did Epicures and Atheiſts. Eccleſ. 3.19. as did Altades the 12. King of Aſſyria, Beroſus lib. 5. and ſome at Corinthus, 1. Cor. 15. verſ. 12.32. ſecondly, ſaid the reſurrection was already paſt, as did Hymeneus and Philetus. 2. Tim. 2.18.
The ſixt Article of eternall iudgement.
Queſtion.
VVHat will you ſay concerning this ſixe Article which is of eternall iudgement?
A. Three things.
Firſt, how it is called an eternall iudgement.
A. Three things.
Firſt, how it is called an eternall iudgement.
Secondly, I will note foure things concerning this eternall iudgement.
Thirdly, ſome vſe to be made of this doctrine.
Q. How or why is this iudgement called eternall?
A. The reaſon hereof will appeare, if we conſider theſe three ſorts of Gods iudgments and compare them together, euen theſe three.
The firſt is, a conditionall iudgement threatened.
The ſecond, is a temporall iudgement executed.
The third is, an eternall iudgement pronounced, and executed or performed.
The conditionall iudgement, 1Condition.is that which God threateneth with condition of repentance, that except the people againſt whom he threateneth iudgment do repent, he will powre his threatened iudgement vponupon them, but if the people repent, the Lord will turne away his iudgement from them, ſo the Lord himſelfe telleth vsus. Ierm. 18.7. At what inſtant I ſhall ſpeake concerning a nation and concerning a kingdome, to plucke vp and to pull downe and to deſtroy it. verſ. 8. If that nation againſt whom I hauehave pronounced, turne from their euill, I will repent of the euill that I thought to to doe vntounto them. The iudgements which God threatneth generally againſt the tranſgreſſours of His Law. Leuiticus 26. verſe 14. &c. Deuteronomie, 18. verſe 15. &c. conteine in them a condition of repentance as eueryevery one may ſee that readeth thoſe two chapters.
The Prophet Ionah threatened a conditionall iudgement againſt Nineueh that within fortie dayes it ſhould be deſtroyed. 2Temporall.Ionah 3.4. And that this iudgement was denounced conditionally it appeareth in that the people repented. Ionah 3.5. And in that the Lord turned away that iudgement. Ion. 3.10. Chriſt alſo ſheweth vsus that ſome of Gods iudgements are conditionall, ſaying, except yee repent, yee ſhall all likewiſe periſh. Luke 13.3.
2 The temporall iudgement is, that which God executeth vponupon his diſobedient people, when they doe not repent at the hearing of his conditionall iudgements denounced againſt them. For then the Lord maketh a decree, Zephan. 2.2. that he will not turne away his threatned iudgement, no not if Moſes and Samuel ſhould intreat him by earneſt prayer, Iere. 15.1. and if Noah, Daniel, and Iob were among thoſe impenitent ſinners, they ſhould deliuer but their owne ſoules by their righteouſneſſe, Ezech. 14.14. And yet this irreuocable iudgement is but temporall; for when the Lord hath executed it, then doth he in merciemercy returne to his people again with great compaſsion. When the Prophet Eſayas cap. 8. &c. had generally denounced the captiuitie of the Iewes in Babylon (which afterwards Jeremias cap. 25. deſcribed more particularly) and other calamities which they were to indure afterwards til Chriſts firſt comming in the fleſh; he ſhewed that iudgement, and thoſe calamities ſhould be but temporal and hauehave an end, ſaying, Eſay 40. verſe 1. Comfort, comfort yee my people, ſaith your God. Verſe 2. Speake yee comfortably to Ieruſalem, and cry vntounto her, that her warfare is accompliſhed, that her iniquitie is pardoned, for ſhee hath receiued of the Lords hand double for all her ſinnes; and in the reſt of his prophecie, from chap. 40. to the end, hee comforteth the Iewes with promiſes of deliuerance by Cyrus out of Babylon, as chap. 45.1. and by Chriſt out of miſeries, as chap. 54. The floud in the dayes of Noah, was but a temporall iudgement, for afterwards the Lord reſtored the world againe, Gen. 9.
3 The eternall iudgement noteth three things; firſt, 3Eternall.the great and laſt day of iudgement; ſecondly, the eternall ſentence that then ſhall be pronounced vponupon the Elect for eternall ſaluation, and vponupon the reprobate for eternall condemnation; thirdly, the eternall execution or performance of the ſentence then pronounced to giuegive euerlaſting life and happineſſe to the godly, and to puniſh the wicked with euerlaſting torments.
And this is the eternall iudgement mentioned in this ſixt Article, and ſpecially applied to the godly for their euerlaſting cō fort, that whiles they are in this vale of miſerie, they ſhould comfort themſelues with continuall expectation of this eternall iudgement.
Q. What be thoſe foure things which you ſaid you would obſerue concerning this eternall iudgement?
A. Firſt, the certaintie therof which may appeare.
1 Becauſe the Scripture ſaith, that God hath appointed a day, in the which hee will iudge the world in righteouſneſſe, Acts 17.31.
2 Becauſe GOD is the Iudge of all the earth, Gen. 18.25. and therefore it is without doubt, that hee will certainely iudge all the world.
3 Becauſe all men muſt be iudged, wee ſhall all ſtand before the iudgement ſeate of Chriſt, Rom. 14.10.
Secondly, the time thereof, which is;
1 Foretolde in the Scripture, Matth. 24.
2 To be ſearched out and deſired.
1 The time of this eternall iudgement is foretold, firſt, by Chriſt, ſecondly, by Paul, thirdly, by Iohn.
1 Chriſt requeſted by his diſciples, foretold this eternall iudgement, which ſhall be at his ſecond comming, and that twice ouer, Matth. 24.
Firſt, he foretelleth them of three things which ſhould come to paſſe, before his ſecond comming, which are theſe:
1 Of the beginning of ſorrowes, as hee calleth them, verſ. 8. that is, of falſe Chriſts: verſ. 5. of watres. verſ. 6. of famine. verſ. 7.
2. Of the ten perſecutions, as it ſeemeth which began vnderunder Nero, and continued vntill the dayes of Conſtantinus the great, verſ. 9.
3. Of the publike and free libertie of the Goſpel, that ſhould be vnderunder Conſtantinus the great. verſ. 14.
Secondly hee fore telleth them againe of three other things that ſhould alſo come to paſſe before his ſecond comming, that is, 1. of the deſtruction of Ieruſalem. ver. 15.2. of falſe Prophets as it were of thoſe heriticks which aroſe in the Church after for along time. verſe 23.3. of Poperie. verſe. 29. for by the Sunne we may vnderſtand the word of God, by the Moone the Church; by the Starres, the Doctors that fell from the trueth; and by the powers of heauen, the truth and life of pure religion.
Thus wee preſume to ſhew what may be the meaning of the Chriſts propheſie in that Chapter, with ſubmiſsion to the cenſure of the learned and religious.
And after theſe things thus foretold are come to paſſe, then will Chriſt come the ſecond time to this eternall iudgment. verſe. 30.
2. Paul withſtanding falſe teachers, which ſayd that the ſecond comming of Chriſt was at hand, telleth the Theſſalonians of three things that muſt come to paſſe before Chriſt came to Iudgement, 2. Theſ. 2.
Firſt, that there muſt be an apoſtaſie and falling away. verſ. 3.
Secondly, that that wicked man of ſinne, that is the Pope of Rome, muſt be reucaled. verſ. 3.8. which was done about 600. yeeres after Chriſt.
Thirdly, that that man of ſinne, the Pope of Rome muſt bee conſumed with the ſpirit of Chriſts mouth, verſe. 8. that is, by the preaching of the word, as wee now ſee hee is, and hath beene for theſe 300. yeeres laſt paſt continually.
3. John the Apoſtle in the booke of the reuelation. Chap. 4. &c. doth plentifully foretell what ſhall come to paſſe before Chriſts ſecond comming, that the diligent reading and true vnderſtanding of the propheſie may ſhew how neere wee are to this eternall iudgement, though wee may not ſearch after the day and houre of his comming, Math. 24.36.
2. This time of Chriſts comming to this eternall iudgement, thus foretolde, ought to be ſearched out, and longed for of all true Chriſtians, as Jacob waiting for the land of Canaan (which was a type of the kingdome of heauen, and which God had promiſed to Abraham, after 430. yeeres were expired. Gen. 15.13. Exod. 12.40. Gal. 3.17.) required of Ioſeph that hee ſhould not burie him in Egypt, but carie him into the land of Canaan. Gen. 47.29.
As Ioſeph tooke an oath of his brethren, that God brought them into the land of Canaan they ſhould carie his bones with them. Gen. 50.25. As the Iewes waited for their promiſed deliuerance out of 70. yeeres Captiuitie in Babylon. Dan. 9. Pſal. 101. As Abraham, Ioh. 8.56. Prophets and Kings, Luke. 10.24.1. Pet. 1.10. and the Angels. 1. Pet. 1.12. waited for Chriſts firſt comming: ſo ſhould we waite for his ſecond comming. Tit. 2.13. looking for that bleſſed hope, and the glorious appearing of the great God and our Sauiour Ieſus Chriſt.
3. 3Place.Thirdly, the place thereof which is.
Firſt, where Chriſt ſhall iudge all the world, that is, in the aire, for when Chriſt ſhall ſo deſcend, as he aſcended. Act. 2.11. then we which are aline, and remaine, ſhall be caught vp together with them (that is the dead) in the cloudes, to meete the Lord in the aire. 1. Theſſ. 4.17.
Secondly, where all perſons iudged, ſhall be, that is, ſome in heauen aboue, and ſome in hell belowe, for Salomon thus diſtinguiſheth theſe two places. Prou. 15.24. The way of life is aboue to the wiſe, that he may depart from hell beneath. And heauen eueryevery where in the Scripture is ſaide to bee aboue, and it may ſuffice to ſay, hell is beneath, without any further inquire of it, till wee finde a more ſpeciall place of hell noted in the Scripture,
Fourthly, A ſentence.the iudgement then to be giuen, or ſentene then to be pronounced, which is ſet downe. Mat. 25. verſ. 34. Come yee bleſſed of my Father, inherit the kingdome prepared for you from the foundation of the world. verſ. 41. Depart from me ye curſed into euerlaſting fire, prepared for the diuell and his Angels. Then ſhall the godly be euer in glory with Chriſt where he is. 1. Theſſ. 4.17. Ioh. 14.3. Apoc. 21, & 22.
Then ſhall the wicked euer bee with the diuell where he is, in vtter darkneſſe, where ſhall bee weeping and gnaſhing of teeth, Math. 22.13. in the lake which burneth with fire and brimſtone, Apoc. 21.8. where their worme dyeth not, and the fire is not quenched. Mark. 9.44.
Q. You hauehave ſhewed which is the eternall iudgement, and foure things belonging to it, what vſe will you now make of it?
A. Fine inſtructions for the faithfull, to whom this article is properly applyed in this Catechiſme.
1. Firſt, that the faithfull continually waite for the comming of Chriſt to his eternall iudgement that then they may inherite glory, he that hopeth for any earthly benefite of libertie, lands, goods, or ſuch like, waiteth continually for the time when he ſhall enioye his deſire, and counteth the yeares, moneths, and dayes: yea ſometimes the ſonne thinketh his father liueth too long, becauſe hee dayly deſires to inherite his fathers poſſeſsions, and there is a crown of righteouſneſſe laide vp for all them that louelove the appearing of Chriſt. 2. Tim. 4.8. then the faithfull ſhall be deliuered from all thoſe miſeries of continual labour, of many infirmities of outward afflictions, and of temporall or naturall death, which they are ſubiect to in this life, then ſhall they enioy the kingdome of heauen, the preſence of God, the ſocietie of Saints and Angels, the creature waiteth for this time, Rom. 8.19. The faithfull waite for this time, Rom. 8.23. The holy Angels waite for this time, for as they waited for Chriſts firſt comming. 1. Pet. 1.12. ſo we ſuppoſe they looke for his ſecond comming. The Saints departed out of this life long for it. Apoc. 6.10. Dauid waiteth for it. Pſal. 16.9. and 17.15. Therefore wee ought continually to waite for Chriſts comming.
2. Secondly, that the faithfull, who are brethren in Chriſt, and fellow heires of the kingdome of heauen, ought to louelove one another, as the Apoſtle willeth. Rom. 13.8. Owe no man any thing, but to louelove one another.
3. Thirdly, that the faithfull vſe all good meanes, which God hath ordained to further them to the attainement of euerlaſting life, for whatſoeuer a man deſireth, hee will endeauour to vſe all good meanes whereby he may attaine vntounto it.
4. Fourthly, that the faithfull patiently beare all aduerſitie that happeneth to them in this preſent liſe, looking vntounto Ieſus the authour and finiſher of our faith, who for the ioy that was ſet before him, endured the croſſe, deſpiſed the ſhame, and is ſet downe at the right hand of the throne of God. Heb. 12.2. And conſidering that our light affliction which is but for a moment, worketh for vsus a farre more exceeding and eternall weight of glory. 2. Cor. 4.17.
5. Fiftly, that the faithfull bee conſtant, bold, and couragious, alwayes to confeſſe & profeſſe this their hope of eternall glory before men, whenſoeuer occaſion requireth, being ready alwayes to giuegive an anſwer to eueryevery man that asketh a reaſon of the hope they hauehave in God. 1. Pet. 3.1. and ſay with the Apoſtle. Rom. 8.31. If God be for vsus, who can be againſt vsus, &c. then will Chriſt alſo confeſſe them before his Father which is in heauen. Math. 10.32.
FINIS.
End of the text · John Foorthe, The Apostles Catechism (1623)