nostras concutere acsi aliunde quà m ex Lege Euangelio petenda sit gratiae Dei certitudo whom God hath made a skilfull fisher of men in his Church hath in the 9. chapt of his little booke of Aphorismes or common places abridged them in 19. seuerall Aphorismes Eâ—ther of which bookes are in our English tongue and therefore I do the rather forbeare to set downe either the reasons or aphorismes here Neuertheles one notable saying or two of M Cal. out of some other part of his writings I will not omit First vpon â—he 38. verse of the 5. ch of Iohn in his Commentarie vpon the same God saith he hath not spoken in vaine by Moses the Prophets Neither did Moses intende any other thing then to call all directlie vnto Christ Whence saith he further it is euident that whosoeuer refuse Christ they are none of Moses disciples Beside how shall he haue the word of life abiding in him who thrusteth away him that is the life it selfe How shall hee vnderstand the doctrine of the law who as much as lieth in him destroieth the life of the law For the law without Christ is of no force to wit as touching life saluation neither is ther without him any sound comfort to be found in it Wherfore by how much any hath learned to knowe Christ more familiarly by so much hath he profited more in the word of God And againe vpon the 39. verse of the same chapter Whosoeuer aimeth not at this marke let him tyre himselfe as much as hee will all the daies of his lifâ— yet shall he neuer attaine to the knowledge of the truth Hitherto M. Caluin Worthy also to the same purpose is that saying of Iustinus Martyr †LexesteuaÌ„gelium praenuntiatum Euangelium autem lex impleta The law is the Gospel spokeÌ„ of before the Gospel is the law fulfilled after In respect of this friendly harmony concent the law of God is in the holy scriptures many times honored with the name of the gratious couenaÌ„t of God as Exo. 19.5 Deu. 4.13 v. 23. ch 5.2 ch 9. v. 9. again v. 15. Hos 8.1 Likewise the arke wherin the law eueÌ„ the tables of the morall law were kept it is vsually called the arke of the testimonie or witnes of the couenant of God which he made with his people Israel yea in respect of Christ no doubt Neuerthâ—les we denie not but the same couenant one in substance both in the time of the lawe and also of the Gospell is to be distinguished in respect of some graue and weightie circumstances not onely of time in that it is called eyther olde or newe but otherwise also For first the olde Testament was more darke through the vaile of many figures and ceremonies as it was restrained to the Israelites yea and euen the morall lawe it selfe also by reason of the dulnesse of mens vnderstanding Yea though both it and all things else were visiblie sprinckled with the bloude of the couenant as Exod. Chap. 24.7.8 Where thus wee reade Moses tooke the booke of the couenant and read it in the audience of the people who said All that the Lord hath said we will do and be obedient Then he tooke the blood and sprinkled it on the people and said Behold the blood of the couenant which the Lord hath made with you concerning all these things And Heb. 9. we reade expresly that the booke of the law was sprinckled with blood The which blood of the sacrificed beasts was as we all know an euident type of the blood-shed of our Sauiour Christ for the redemption and iustification of all the elect people of God verses 18.19 c. of the same 9 chap. But the new Testament as it is enlarged to the Gentiles according as it was formerly entred with Abraham yea or rather with Noah and the same also according to the promise of God made to Adam at the beginning of the World immediatly after his fall it is euer since the manifestation of Christ in the flesh and by the death of his Crosse made most cleare For the vaile of all figuratiue ceremonies beeing thereby remooued and abolished the couenant is now most authentically sprinckled yea sealed and confirmed for euer by the very true blood of the Messiah himselfe who is the lambe of God that taketh away the sinnes of the worlde and the Lord our righteousnes who hath fulfilled the lawe for vs c as it is further declared in the same 9. chap. to the Hebr. verses 12.13.14.15.16 and chap. 13.20 and 1. Pet. 1.1.2 and verses 18.19 Ro. 3.25 Ephes 1.17 Colos 1.14 and 1. Ioh. 1.7 and chap. 5.6 all according to the prophesie of Zech. cha 9.11 Thou shalt be saued by the blood of thy couenant and Ier. 23.6 This is the name whereby they shall call him The Lord our righteousnes In regarde of which clearenes of the newe Testament by reason of the more bright light of the Sunne of Righteousnes shining now in the Reuelation of the Gospell aboue the olde Testament in the time of the lawe the Apostle Paul saith thus 2. Cor. 3.13 Wee are not as Moses who put a vaile vpon his face that the children of Israel could not looke to the ende of that which should be abolished c. Read also Ier. 31. verses 3á 32.33.34 They shall knowe mee c. And Isay chap. 11.9 The earth shall be full of the knowledge of the Lorde as the waters that couer the Sea And cha 54 13. All thy children shall be taught of the Lorde And the same againe alledged to the same purpose by our Sauior Christ Iohn cha 6.45 Read also 1. Cor. 2.9.10 and 1. Iohn 2.27 These therefore are the former differences in the circumstance of one and the same couenant of the old and new Testament First that the olde was more restrictiue toward the Iewes the newe inlarged to all Nations both of Iewe and Gentile Secondly that the olde was more obscure and darke the new more bright and cleare Thirdlie the olde Testament and the ministration thereof was mixed with a certaine terrour and seruitude through the burthen of ceremonies and by the often killing and slaying of beastes but the newe Testament is full of libertie and freedome and is graced euery way with more spirituall glory and comfort the proofe whereof wee may reade Rom. 8.15.16.17 and Gal. 4.1.2.3.6.7.9 and verse 24. c. and cha 5.1 Reade also Matth. 11.29.2.30 and Act. 15.10 and 1. Iohn 5.3 So then for the issue of this pointe let vs well obserue that the contrarietie of the lawe or olde Testament yea euen of the morall lawe of God as it beareth the figuratiue sprinkling of the blood of Christ so pointeth vs to him after that it hath humbled vs in our selues the contrarietie I say of it and of the Gospell or newe Testament it is not in themselues and in the purpose of God as touching his elect
of their soules and therefore as they liue immortality in their soules which are one part of his creation so shall they also in their bodies But of this more in the promise This second reason thus concluded from an absurditie which must needes followe vpon the deniall of the resurrection of the body insomuch as the bodies of the faithfull are oftentimes most cruelly persecuted here in this world where they are as strangers while the wicked are at ease and prosper growing as it were in their naturall soile the Apostle also hauing before noted many other absurdities which might iustly make all the aduersaries of this Artiticle ashamed of their part now henceforth hee doth as it followeth in the text call the aduersaries thereof backe againe to the ground of the truth called by them into question And he affirmeth against them that there is most certainely a resurrection of the body to come for the benefite of the faithfull insomuch as our Sauiour is out of all doubt bodily risen againe The which ground of the question hauing beene before so proued by him he doth furthermore illustrate the same by two notable similitudes or comparisons The former whereof is set downe in the 20. verse Question Which are the wordes of the text Answer 20. They are these But now saith the Apostle is Christ risen from the dead and was made the first fruites of them that slept Explicatiō This first similitude or comparison is taken from a certaine ordinance of God prescribed as we know in his holy law to illustrate cleare the matter in question after this manner For like as when according to the appointment of God the first fruites of the yearely renewing of the fruites of the earth were duly offered as an homage or rather as a religious profession of spirituall allegiance and subiection due vnto him then all the whole crop of their corne or increase of their vineyeards or of the flockes of their sheepe c. were sanctified to the free vse and benefite of the people of God so also yea much rather insomuch as God hath ordained that the whole Church should enioy the benefite of bodily resurrection by the resurrection of our Sauiour it cannot be as the Apostle giueth to vnderstand but seeing our Sauiour who is as the first fruits or a sacred pawne and pledge of the resurrection is risen againe the faithfull also shall doe so when the time therevnto appointed of God is come This therefore is the former of the two similitudes Question Now which is the second Answer It followeth in the 21. and 22. verses in these words 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all dye euen so in Christ shall all be made aliue Explication The holy Apostle hauing as wee saide laied a sure foundation before obserueth now a good proportion in this his second comparison For the resurrection of our Sauiour through his righteousnes and obedience and therewithall by reason of his satisfaction for our sinnes must needes be of as great vertue and grace if not of greater to giue life and resurrection to the bodies of his Saints after death then Adams sinne was to bring death vpon the bodies of all mankinde According to that which this same our Apostle writeth Rom 5 verse 17. For as he saith there if by the offence of one death reigned through one much more shall they which receiued the aboundance of grace of the gift of righteousnes reigne in life through one that is Iesus Christ And againe verse 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. In the which wordes though the direct purpose of the Apostle be to proue and illustrate the doctrine of our iustification by our Sauiour Christ yet the force of his reasons and of that comparison which he maketh doe extend themselues as farre as doth the present question which wee haue in hand insomuch as the resurrection of our bodies is a fruit of that iustification which our Sauiour hath procured vnto vs and to all that doe truly beleeue in him Yet let vs marke that were as in our text the Apostle saith generally that as in Adam all dye euen so in Christ all shal be made aliue we must restraine his words answerable to the limits of the question in hand that is to the resurrection of the bodies of the faithfull For notwithstanding the bodies of the wicked shall rise againe also yet because that shal not be so properly an effect of the resurrection of our Sauiour as of the iustice of God to take vengeance of their sinne in their bodies as well as in their soules therefore we are to disburthen this question of that consideration at this time Now therefore that we may proceed Whereas it might be obiected and demanded why then doe we not see the bodies of the faithfull to rise againe as the bodie of our Sauiour is risen The holy Apostle doth prudently preuent that obiection as we may perceiue by his words immediately following to wit in the 23. verse Question Which are those wordes of his Answer 23. They followe thus But euery man in his own order the first fruites is Christ afterward they that are of Christ at his comming Explication and proofe That is to say Howsoeuer the faithfull doe not rise againe the third day after that they dye as our Sauiour did no nor the third yeare no nor many hundreths of yeares after as we haue had experience by the space almost of sixteene hundreds of yeares alreadie since the resurrection of our Sauiour yet the bodies of euery one of them shall certainly be raised vp at the time appointed and determined of God to that ende Which time all the faithfull are with patience to waite for Yea euen with this minde that it may aboundantly suffice vs all that we haue the promise of God for our assured resurrection at the last day And this patient waiting for it by faith is necessarily to be obserued of vs lest after the manner of proude and presumptuous heretickes we goe about ambitiously to preuent the Lord to our vtter destruction For verily the want hereof is no small cause that many will needs haue their heauen here and that therefore they willingly imagine that the resurrectiō is past alreadie c. And so both destroy their owne faith and the faith of so many as will be led by them as we shall haue further occasion to consider hereafter Hitherto of the two former reasons of the holy Apostle for proofe of the first question with the illustrations and comparisons belonging vnto them The third reason nowe followeth And that by occasion of the mention of the time when the resurrection of the bodies of the faithfull shall bee to wit at the comming of our Sauiour at the ende of the world as it followeth
proofe That Adam and Eue did transgresse the commandement of God loose their blessed estate pull vpon themselues and their posteritie yea vpon the earth all curse and miserie it is euident Gen chap 3 verses 6.7.17.18.19.23.24 And all this according to the threatening or warning of God Gen chap 2.17 Of the tree of the knowledge of good and euill thou shalt not eate of it saith the Lord for in the day that thou eatest thereof thou shalt dye the death That is to say death shall bee as it were the last pay and wages of sinne here in this world beside many fore-runners and punishmeÌ„ts making way vnto it and then also an enterance into a worse death if it be not preuented For vnder the the name of death God threateneth all the punishments of sinne both in this world and after in Hell The fore-running punishments making way to this death they did speedily take holde and as it were arrest both Adam and his wife so soone as they had contented in sinne against their God And that the punishment of their sinne as well as the guiltines and contagion of it hath spread it selfe vpon their posteritie we read Rom 5.12.13.14 As by one man sinne entred into the world and death by sinne and so death went ouer all men c. And in many other places as they haue beene elsewhere gathered together and set downe by vs. Now further that the word fall is of so large a signification as was obserued it may be perceiued from the vse of it in diuerse places of the holy Scriptures as we read Ier 8.4 Shall they fall and not arise shall he turne away and not turne againe The holy Prophet speaketh thus to note the sinne yea the obstinacie of the people in their sinne And Prou 11.5 The same word noteth the punishment of sinne The wicked shall fall in his owne wickednes Likewise Rom 11. verses 11 12. and 1. Cor 10.12 Let him that thinketh he standeth take heede lest he fall And Heb 4.11 Let vs studie therefore to enter into that rest to wit the rest of God lest any man fall after the same ensample of disobedience And againe chap 6.6 And Reuel 18.2 The Angel cryed out mightily with a loud voice saying It is fallen it is fallen Babilon the great Citie c. Question But I pray you was the eating of the forbidden tree so great a sinne that it should deserue to be punished so grieuously Answere No doubt it was And so much the rather because the commandement of God whereby he tried their faithfulnes and obedience to him was so gentle and easie a coÌ„mandement And also because in this one sinne of theirs many yea in effect all sinnes concurre and meete together ExplicatioÌ„ proofe The commandement of God was indeede very fauourable and easie in that hee restrained them onely from one tree and gaue them the free vse of aboundant varietie yea and also in that he placed the tree of life so as it might well haue beene in their eye continually to admonish them from the middest of the garden of the singular loue fauour of God toward them Gen 2.9.16 Read also chap 3.2 where Eue her selfe acknowledgeth this bountie of God and so is from her owne knowledge and conscience a witnes against her selfe Thus the sinne may easily appeare to be very hainous Question But how can you shewe that this one sinne containeth in effect al sinnes both against God and themselues and also against all that were to come of them Answere First they trod vnder foote the gracious commandement of God together with the earnest warning and threatening which he gaue them as if there had beene neither equitie nor truth therein Secondly they did most vnthankefully neglect the exceeding great benefit of their creation with all the bountifull mercies and dignities belonging therevnto which God had most graciously bestowed vpon them Thirdly they did most proudly and ambitiously aspire to be equall with God Finally they did vnnaturally and securely passe by the consideration of that most woefull miserie which they might well knowe they should by their sinne bring not onely vpon themselues but also vpon their whole posteritie All these things are very plaine and euident against them as euery one of any vnderstanding may easily see Question But did they sinne thus grieuously against God of their owne first and selfe motion Answere The first motion was not of themselues but of the Diuel who as was noted before beeing at the beginning created a good Angel did soone after of his owne accord fall away from the Lord and then also speedily by his malice and craft brought mankinde to the like defection through his most wicked and subtile temptation Question So it was indeed What therefore was that his most wicâ—ed and subtile tentation whereby he deceiued them Answere He perswaded them that if they would eate of the fruite of that tree whereof God had forbidden them to eate they should then forthwith be in a farre more excellent estate then that was wherein God had created and set them And that God forbad them to eate of the fruite of it because he would hinder them from that more high aduancement which hee knewe that they might by this meanes easily attaine vnto That indeede was his subtile temptation Ye shall not certainely dye saith the Diuel but God doth knowe that when yee shall eate thereof your eyes shall be opened and yee shall be as Gods knowing good and euill Gen 3. verses 4.5 Question What meanes did the Diuel vse to suggest this most wicked and subtile temptation to mankinde at the beginning for likely hee could not immediately and internally corrupt their minds while they were yet in their vprightnes and integritie What meanes therefore did the Diuel vse Answere The Diuel vsed the Serpent which of all other creatures hee knewe to be most fit for him to deceiue by So by the Serpent he assalted woman first whom he knewe also to be the weaker vessell and then hauing deceiued her he did by her induce man likewise to consent and ioine in the same transgression with her Explication and proofe This also is plaine Gene 3. verses 1.2.3 c. Nowe the Serpent was more subtile then any beast of the field c Wherein â—hat the Diuel had his hand wee may euidently perceiue by that which we read Iohn 8.44 Where our Sauiour Christ affirmeth that of the Diuel which is here ascribed to the Serpent And it is euident also in that other where in the holy Scriptures euen from the ground of this historie the Diuell is called by the name of the Serpent euen that old Serpent the Diuel c. as Reuel chap 12.9 Question But doth not this somewhat lessen the sinne of Adam and Eue. in that it was not originally of themselues but from the suggestion of the Diuel Answere It doth not so lessen it that they should not fully deserue that punishment
blood which was let out of his side by the speare which the souldier thrust into it was a certaine proofe that he was verily dead Ioh. chap. 19.34 and 1. Epistle chap. 5. verse 6. and verse 8. And for the same cause also the death of our Sauiour is noted by the word of sacrificing because the sacrifices of the lawe which were figures of Christs death were slaine when they were sacrificed to God Now secondly that the death of our Sauiour was an accursed death and that therin he did beare the curse due to vs it is euident in that it was the death of the Crosse For the Lord himselfe saith The curse of God is on him that is hanged Deut. 21. verse 23. And that in bearing our curse hee remoued it from vs and procured vs all blessing it is likewise euident Galath chap. 3. verse 13.14 Christ hath redeemed vâ— from the curse of the law when he was made a curse for vs for it is written Cursed is euery one that hangeth on tree That the blessing of Abraham might come on the Gentiles through Christ Iesus that we might receiue the promise of the Spirit through faith And it standeth with good reason that the Sonne of God bearing the most cursed and ignominious punishment euen a dogges death as wee vse to speake of hanging yea worse then a dogges death in this kinde of hanging by nailes should procure and purchase thereby the greatest and most glorious blessing that might come vpon those for whom he according to the will of God indured so miserable and cursed a death So then insomuch as by the death of our Sauiour Christ our curse is remoued that is the wrath of God and all wofull effects thereof and seeâ—ng on the contrarie we are made partakers of all blessing euen as amply as euer the promise was made to Abraham the perfection of the obedience of our Sauiour and the most blessed fruites thereof vnto vs howsoeuer for the time most bitter and grieuous to him in the sense and sufferings of our nature is euidently argued as hath beene partly declared already But it shall furthermore be yet more fully cleared vnto vs if we consider in the perfection of the death of our Sauiour the perfection of that most holy and propitiatorie sacrifice whicâ— he our onely high Priest hath once for all offered vp to sanctâ—fie vs vnto God for euer To the which end let vs reade and marke well that which wee read Heb. 2 16.17.18 Our Sauiour saith the Apostle in no sort tooke the Angels but he tooke the seed of Abraham Wherefore in all things it became him to be made like vnto his brethren that he might be a mercifull and a faithfull high Priest in things concerning God that he might make reconciliation for the sinnes of the people For in that hee suffered and was tempted hee is able to succour them that are tempted And chap. 4 14.1â— The which perfection of the sacrifice of our Sauiour by his sufferings vnto death as also the perfection of his high Priesthoode by the most excellent vertue whereof the sacrifice was perfited they are in the same Epistle most notably laied forth and confirmed by a declaration of the excellent perfection of either of them â—euit 8. chap. 9. in comparison both of the high Priests and also of the sacrifices of the law and of Moses himselfe of whom the law beareth the name and whom God put in speciall authoritie and trust to see to the institâ—tion and administration of the ordinances thereof according to that which we read Heb. chap. 3.1 â— 3.4.5.6 and chap 10. from the beginning of the Châ—pter to the 19. verse The which it were needlesse to set downe here seeing all is neare hand and may easily be altogether in the view of euery christian Reader that will take his bible to peruse the same But heerewithall I would intreat him euen for his owne singular benefit to read that which our very learned and Christian brother M. Perkins hath written in his Exposition of the Creed concerning the excellencie of the sufferings of our Sauiour Christ vnto the death in this respect that hee thereby offered vp himselfe in sacrifice vnto God for vs. For as God hath blessed his good seruant with singular dexteritie in other things so in this notable point for one instance among the rest he hath blessed both him and vs by him in very gratious excellent manner The summe of all briefely if not ouer briefely for so excellent and large a Treatie it is thus much that the perfection of the sacrifice arising from the perfection of the Priesthood of our Sauiour because of the Deitie ioyned therein with the humanity which conferreth an infinite merit vertue and efficacie vnto it is as much aboue all sacrifices of the lawe as his Priesthood is exceeding the Priesthood thereof insomuch as he is a Priest of the most high order of Melchisedech who was both a King and a Priest yea infinitely excelling Melchisedech himselfe as is euident from his most royall and princely triumph vpon the altar whereon he offered himselfe The which though to speake of the externall matter of it wee may giue that name vnto the Crosse whereon hee was crucified and slaine as an heaue offering of eleuation to the Lord yet spiritually and as touching the most perfect holines and sanctifying power of this sacrifice we are to vnderstand that the Deitie of Christ in that he offered vp himselfe to God by the eternall Spirit was the only altar which sanctified this most high sacrifice for euer The excellencie whereof and of the most high Priest himselfe is further argued and blazoned as it were by a most princely triumph vpon the same Crosse as it were from his triumphant chariot by seauen notable effects as it were banners or ensignes of the same First the roiall title set vp ouer his head Secondly the most gratious and miraculous conuersion of the thiefe on the Crosse Thirdly the miraculous darkening of the Sunne by the space of 3. houres Fourthly the rending of the vaile of the temple from the top to the bottome Fiftly the mighty earthquake Sixtly the opening of the graues and cleauing of the stones Seâ—uenthly the testimony that his aduersaries are enforced by these glorious effects of his diuine Maiestie to giue vnto him I onely mention these things and leaue many other particulars vnmentioned desiring that they who haue not read these worthy things and the rest handled in that Exposition might be the rather induced to reade that Exposition it selfe not only in these points but in all the rest for the manifold benefit and fruit thereof Hetâ—erto of the death of our Sauiour Christ NOw it followeth according to our course and order we following therein the order of the holy Story it selfe that we doe come to consider of those things which did either accompanie or immediatly follow his death and and thenceforth such other things as did
Temple and by the opening of the graues c. Furthermore this sort of expositions doth vnaptly and vnskilfully confound the exaltation of our Sauiour Christ with his humiliation For although it is truly affirmed that our Sauiour Christ did obtaine his victorious triumph vpon the crosse yet this was not wonne otherwise then by humiliation before God whereby he satisfied his iustice and that in such sort that the enemies of our Sa Ch pursuing him to the death were therin the instruments of their own ouerthrow to our saluation which could not otherwise be effected but by the death of Christ Yea and no doubt notwithstanding this conquest was made on the crosse yet the humiliation of our Sauiour whereby he made it continued still euen till he was buried and laide downe among the dead yea so long also as hee continued in the graue euen to the time of his rysing againe though indeede it was in another manner that is to say the feeling of the paines and sorrowes of his humiliation ceasing but the reproch and ignominie of his sufferings continuing still Yea so continuing that albeit it was the last part of his humiliation and the least in sense either of inward dolour or of outward trouble and affliction yet among his most malitious aduersaries it was the greatest for reproch insomuch as they had preuailed against him so farre that they brought his body downe to the earth which was the lowest that men coâ—ld bring him to And that his going downe to the graue and his abode there till his resurrection was a part of the humiliation of our Sauiour it may plainly be discerned by that prophesie of Dauid Psal 16 10. and Act. 2.27.31 Therefore did my heart reioyce c. Because thou wilt not â—eaue my soule in graue that is that part of my humanitie which was subiect to buriall neither wilt suffer thine holy one to see corruption This spake the Prophet Dauid concerning the ioy of our Sauiour Christ in regard of his resurrection and for that he knewe hee should lye but a while in the graue and shuld not be corrupted there as the Apostle Peter interpreteth that prophesie of Dauid And therfore out of question it was a part of the humiliation of our Sauiour Or else he would not haue so earnestly reioyced that he should tarrie so short a time in the graue Neither would he haue said Thou wilt not leaue my soule But I my selfe will speedâ—ly come out of it They are wordes therefore of his humiliation yet continuing and not of his triumph in Hell as may be obserued furâ—her from these words of the same 2. chap. of the Acts verse 24. Whom God hath raised vp and loosened the sorrowes of death because it was vnpossible that he should be holden of it So that vntill the resurrection we see that death continued a certaine time grappling vpon our Sauiour but when he arose it was forced to let goe all his hold and thenceforth death had no more any kind of dominion ouer him as we read Rom 6.9 10. If we be dead with Christ we beleeue that we shall liue also with him Knowing that Christ being raised from the dead dieth no more death hath no more dominion ouer him For in that he dâ—ed he died once to sinne that is to take away sinne not onely by the merit of his sacrifice before God but also by the sanctification of his spirit to the mortifying of sin and to the quickening of vs to holinesse of life but in that he liueth hee liueth to God That is to his eternall glorie neuer to die any more The which glorie of God is the chiefe and finall end both of the death and of the resurrection of our Sauiour Christ and also of all the blessed fruites and effects thereof Behold saith our Sauiour himselfe I am aliue for euermore Amen Ruel 1 18. Now therefore that wee may conclude this point of our inquirie touching these words of our Creed He descended into hel we may perceiue by that which hath beene alledged first what ground they haue in the holy Scriptures which must be in all points the onely ground and warrant of our faith secondly how we are to vnderstand them thirdly that it is not meete that they should be rased out of the Creed or at the libertie of euery Christian at his owne liking either to professe and expresse or to omit and suppresse them And therfore also that we are not to be so scrupulous in inquiring how and when they came first into the Creed as seeing they are and haue of long time beene generally receiued how they are to be vnderstood according to the holy Scriptures and answerably how to be beleeued of vs. THus then hauing gone through the ground and historie of all the holy sufferings of our Lord Iesus Christ yea of his whole humiliation vnto the very point and time of his resurrection which was the beginning of his glorious exaltation Let vs now gather together briefly the summe of all that we are to beleeue concerning the sufferings of our Sauiour Christ The grouÌ„d and meaning of all his sufferings and whole humâ—liation Quest What is the summe of it Ans The articles of our beliefe concerning the sufferings of our Sauiour Christ teach me and euery faithfull Christian that we ought steadfastly to beleeue that they are most perfectly worthy and fully sufficient to worke forth our redemption and reconciliation with God for euer according to the most holy counsell and decree of God himselfe and that euen of his most free mercie and grace So indeed we reade expresly Act. 2 23. He was deliuered by the determinate counsell and foreknowledge of God And Rom 3 verse 24 25 26. Question Which are the wordes of the Apostle Rehearse them Answere Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that he might be iust and a iustifier of him that is of the faith of Iesus ExplicatioÌ„ It cannot indeede be otherwise insomuch as he who suffered yea suffered euen the most grieuous sufferings and humbled himselfe to the lowest degree of humiliation that might be as it were to the very bottomlesse pit of hell was the most high and excellent person that possibly might haue suffered for vs and therefore is nowe also on our behalfe made higher then the heauens as we shall see more fully hereafter And in the meane season the excellencie of the obedience of our Sauiour Christ in that he was obedient to the death to satisfie the iustice of God and to purchase an euerlasting redemption for vs it may notably appeare by that comparison which the Apostle Paul maketh betwixt our Sauiour Christ and Adam in the 5. ch to the
vnderstanding answerable to the cause of it that is to say the loue of Christ the which is said likewise to passe knowledge Ephes 3.19 Fourthly that with this vnspeakable consolation we haue power giuen vs to walke in some measure of holines righteousnes oâ— life we may learne from the grounds of the Apostles exhortation Rom. 6.12 c. For it is grounded in the vertue and efficacie of the death of our Sauiour whereinto we are baptized as we saw before And ch 8.3 God saith the same Apostle sending his own Sonne in the similitude of sinfull flesh and that euen for sinne that is because of sinne he hath condemned sinne in the flesh that is by Christes sufferings in the flesh hee hath vtterly disabled disauthorised sinne froÌ„ all power of condemning the faithful And that hath God done as it followeth in the next verse to the end the righteousnes of the law might be fulfilled in vs to wit by the imputation of the perfect obedience of Christ vnto vs that we also as a fruit thereof might through his spirit of sanctification walk after the spirit not after the flesh To â—he which purpose also he saith further ver 10. If Christ be in you the body is dead because of sinne that is as touching sinne so that it beareth the sway or dominion no longer but the Spirit is life for righteousnes sake Or as touching righteousnes mighty to quicken vs to the actions therof And thus also he deriueth the ground of sanctification from the death of Christ speaking in his own person Gal. 2.19.20 I through the law saith Paul am dead to the law and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Read also Heb. 9 13.14 For if the blood of Bulles and Goates and the ashes of an heifer sprinkling theÌ„ that are vnclean sanctifieth as touching the purifying of thâ— flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge yâ—ur conscience froÌ„ dead works to serue the liuing God Fiftly that by the sufferings death of our Sauiour the blessings of this life are blessed and made comfortable vnto vs we may take one proofe from that which we read Psa 22. ver 26. where this is reckoned for a fruit benefit therof that the poore shal eate be satisfied And ver 29. All they that be fat in the earth shall eate and worship So that both poore and rich feele the benefit of the sufferings of our Sauiour Read also Act. 2.46 Christians did eate their meate together with gladnes and singlenes of heart Praising God they had sauour with all the people And that euen afflictions also are made beneficiall and comfortable vnto vs by the sufferings of our Sauiour see Heb. 12.2 3. c. Where they are held forth for a notable remedy against all fainting wearines in the middest of all trouble reproach yea and as a meanes of making vs partakers of the holines of God our heauenly Father and as leauing behind theÌ„ a quiet fruit of righteousnes Wherevpon the Apostle exhorteth afflicted Christians to lift vp their hands which hang down their weake knees c. verses 10.11.12 And Rom. 8.29 we are made like to the image of our Sauiour Christ by them It is also very comfortable that we in suffering any affliction for the loue we beare to our Sa Christ are for his sake in that hee hath suffered for vs accounted of God to haue coÌ„munion with him in his sufferings and he with vs. Act. 9.4.5 and Colos 1.24 Read also Philip. 3 8.9 10. And Rom. 8.17 If wee suffer with him we shall be glorified with him It is the ordinary and as it were the Kings high way to the kingdom of heauen to passe through many afflictions Act. 14.22 And 2. Tim. 2.11.12 And chap. 3.12 This causeth the seruants of God to reioice and to be of good cheare in the middest of their afflictions according to the exhortation of our Sauiour Luke 6.22.23 And of the Apostle Iames. chap. 1. ver 2. and of Peter 1 Ep. 4.12.13.14 All this doubtlesse is from the merit of the sufferings of our Sauiour for vs insomuch as of punishments they are by the vertue and grace thereof conuerted to be medicines to cure those euils that are in vs such as are selfe-loue and loue of the world c. yea they are turned to be blessed preparations and furtherances vnto vs toward the kingdome of God according to the holy Prouerb chap. 6 23. Corrections for instruction are the way of life And Ps 119. verse 67. Before I was afflicted I went astray but now I keepe thy word And verse 71. It is good for me that I haue beene afflicted that I might learne thy word Sixtly that we haue the right of dominion Lordship ouer the creatures restored vnto vs by the death of our Sauiour read Ps 8. conferred with Heb. 2.6.7.8.9 For though Adam at the first had this dignity by the right of creation through the bounteous mercy of God yet he lost it by his disobedience and presumption against God And he lost it not onely from himselfe but also from vs. Our recouerie of that interest is only by the redemption of our Lord Iesus Christ who alone is the heire of all things so that we are no better theÌ„ intruders and vsurpers of all whatsoeuer we hold not as it were by lease permission or by free deed of gift from him Seauenthly that the naturall death is by his death made a spirituall aduantage vnto vs we may be assured by that which we read Philip. 1.20.21 22.23 This aduantage doth first of all betide our soules in that they cease to sinne and in that they are first receiued to glory and then our bodies who resting from the toile of their labours are freed for euer from their infirmities and diseases and shall at the last day rise againe to the same glory Thus in death we haue through the death of our Lord Iesus Christ a plentifull remedy against death it selfe like as the Scorpion by the skill of the Phisitian yeeldeth a medicine against the venime of the owne stinging and so is also the cause of the owne death vnto it selfe Eightly whereas the holy Angels must needes be enemies against vs because of our sinfull rebellion against God they are nowe made our friends through our reconciliaâ—ion with God by the death of Christ Heb. 1.14 For doubtlesse it is with the holy Angels as with the seruants of a Prince in his Court who when any are in disgrace with the King all stand aloofe from them c. but if the King receiue the same partie or parties to fauour and doe pardon their offence then are they
his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance immortall c. And ch 3.21 And Eph. 2.4 5 6. Acts 4.10 11 12 13. For proofe of the sixt reade 2. Cor. 1.8 9 10. and chap. 4.8 9 10 11 12 13. 14 15 16 c. And 1. Cor. 15.57 according to the prophesie of Isaiah 53.12 And Hosea 13. verse 14. For the proofe of the seuenth part reade Iohn 11.25 I am the resurrection and the life he that beleeueth in me saith our Sauiour though he were dead yet shall he liue Reade also Rom. 8.11 and 1. Cor. 6.14 and chap. 15. verse 12 13. and verses 19 20.21 22. and verses 32 33. and 35. and 45 49. Likewise Philip. 3. â—0 21. and 1. Thes 4.13 14. A liuely representation and foregoing demonstration whereof was the opening of the graues at the death of our Sauiour and the resurrection of the bodies of many Saints who came out of their graues and went into the holy Citie immediately after the resurrection of our Sa iour and appeared to manie Matth. 27.52 53. For seeing 2. Kings 13 21. God gaue testimony to his faithfull Prophet Elisha after his death by reuining a dead man that was put into his graue that he was a Prophet sent of him much more would he confirme vnto vs by the resurrection of many after the death and buriall of our Sauiour Christ that he is the true Messiah the very Prince of all Prophets that were before him But not onely so he would thereby shew also that our Sauiour did not rise for himselfe alone but for vs and that therefore by his resurrection he hath broken and dissolued the power of the graue that will it nill it it must perforce one day yeelde vp all the dead that are holden vnder the dominion of it as touching their bodies thogh their soules be presently in a heauenly and happy estate And in this respect Col. 1 1â— our Sauiour is called the first borne of the dead the Apostle thereby giuing to vnderstand that all other of the faithfull shall in their order be in like manner borne a gaine and deliuered as it were out of the bowells The Duties or wombe of the graue To the which purpose also 1. Cor. 15.20 hee is saide to be the first fruits of them that sleepe to shew that in due time all that belong to him as a holy lumpe or croppe shall in their bodies be awaked out of the sleepe of death that as it is contained in the same chapter Like as by man came death so by man might come the resurrection of the dead And that as in Adam all die so in Christ all should be made aliue Neither is it to be neglected but diligently to be marked as seruing greatly to our comfort that all the faithfull which died before our Sauiour Christ died in this hope where vnto wee are called by the Gospel Heb. chap. 11. verse 35. Reade also Daniel 12.2 3 13. Iob. 19.23 c. Isai 26.19 And Ezekiel 37. a notable allusion to the ground and Article of the resurrection familiarly imbraced of them according as we may perceiue by the answer of Martha to our Sauiour Iohn 11.24 I know saith shee speaking of her brother which was dead that be shall rise againe in the resurrection at the last day Reade also Psalme 49.16 God saith the holy Psalmist will deliuer my soule from the power of the graue for hee will receiue me Selab For here as Master Caluin worthily obserueth wee haue a notable testimonie of the faith wherein the holy Fathers liued and died vnder the Law Praeclarum inquit habemus testimonium fides in qua vixerunt mortui sunt sancti patres sub Lege Now for the proofe of the eight part of the answer Reade Acts chapter 17. verse 31. God hath appointed a day in the which hee will iudge the world in righteousnesse by that man whom hee hath appointed whereof hee hath giuen assurance to all men in that hee hath raised him from the dead And Rom. 14.9 Christ therefore died and rose againe and reuiued that he might be Lord both of the dead and of the quicke Finally from the proofe of the last part reade Rom. 5.10 11 c. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saued by his life c. And chap. 8.33 34. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God c. Doe we not see that the resurrection is the first steppe of the gradution or amplification of the comfort for which he reasoneth And the Apostles in their sermons did instantly insist in this point of the resurrection as being that which is more familiar for vse though not the highest degree of his exaltation and lifting vp as wee haue a president in the Acts of the Apostles and in some other places of the holy Scriptures as Rom. 109. And chap. 14.9 Abraham as we read Heb. 11.19 reioyced when he receiued his sonne Isaak after a sort from the dead infinitely much more may we reioyce in that God hath not giuen vs our Sauiour Christ raised vp after a sort but hath verily and indeede raised him vp from the dead and so giuen vs assurance that hee is a perfect Sauiour vnto vs. Thus comfortable euery way is the resurrection of our Sauiour to the faith of euery true christian euen as a most ioyous and plentifull haruest after a hard seede time of his death as was obserued before NOw let vs proceede Question What is the dutie of our thankes and obedience to God In regard thereof Answer Insomuch at the fruites and benefites of the resurrection of our Sauiour are so many and great as wee haue heard and that all the fruites and benefites of his death and sufferings are hereby more authentically and comfortably sealed vp vnto vs wee ought therefore by all good reason in speciall manner to glorifie and praise God our heauenly Father with most high and heartie thankes and with all dutie most boundenly in this behalfe It is very true In this respect may wee well reason as it is in the beginning of the 48. Psalme Great is the Lord and greatly to be praised Iustly may we say as Dauid doth What shall we render vnto the Lord for this so great a benefit And with Paul What thanks way we render answerable to this so great a mercy for our comfortable incouragement to continue and abide faithfull vnto the Lord. 1. Thess 3.8.9 Read also Rom. 7.24.25 And 1. Cor. 15.57 Question But to speake something more particularly what may we account to be our duty in this respect Seeing the comfort of the resurrection of our Sauiour
needes be exceeding great insomuch as herein the beleeuing Christian is assured that our Sauiour himselfe and all whatsoeuer belongeth to the Church by him is his for his part as well as the portion of any other yea that it is his ioyntly together with all the members of our Sauiour Christ in this holy communion Explicatiō proofe This must needes be exceedingly comfortable indeede insomuch as our communion with our Sauiour Christ is the very roote ground of our christian regeneration and spirituall Beeing that is that we are Christians or haue any truth of christianity at all according to that saying of the Apostle 1. Cor. chap. 1.30 Ye are of God in Christ Iesus And Ephes 5.23 Christ is the head of the Church and the Sauiour of his body And verse 30. We are members of his body of his flesh and of his bones Moreouer wee hauing this neare communion with our Sauiour Christ wee haue also by him our communion with the whole most blessed Trinitie that is with the Father and the holy Ghost as well as with the Sonne 2. Cor. chap. 13. verse 13. And hauing our communion with our Sauiour himselfe wee haue also all things with him and by him from the Father through the holy Ghost Rom. 8.32 For seeing as the Apostle saith God spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also To this purpose call againe to minde that which was alledged 1. Cor. chap. 1.30 31. and chap. 3.21 22 23. For hence it is euident that insomuch as our Sauiour with his righteousnesse and holinesse is ours by so perfit an vnion and communion with him and among our selues it is no vaine or imaginary imputation of his righteousnesse whereby we are iustified in the sight of God But it is a very true and reall imputation which faith apprehendeth farre aboue all the exceptions which the ignorant and skornefull Papists take vp and cast forth at their pleasures to make themselues sport with euen with their owne ignominie and shame For who seeth not they onely excepted that are ignorant of the mysterie of godlinesse that to be iustified by faith in our Sauiour Christ into whom we are spiritually incorporated is a farre other manner of thing then to say that one man should liue by another mans soule The Comforts or that he should be learned by another mans learning c. For there neither is nor can be any such coniunction of any one man with another as there is betwixt our Sauiour and his whole Church and with euery particular member thereof Let the Papists therefore skorne as they list the truth will in good earnest beare it selfe out with full breast to the iustifying of it selfe against them all Thus therefore the communion of Saints is exceedingly comfortable to euery true beleeuing Christian in regard of their most blessed communion first with Christ Iesus himselfe For this is the ground of all holy communion 〈…〉 But is it not also comfortable in respect of their owne communion among themselues by the meanes of our Sauiour Christ 〈…〉 Yes for by our loue to the brethren in this communion of Saints we haue assurance that we are passed from death to life 〈…〉 So indeede doth the Apostle Iohn most comfortably affirme 1. Epist 3.14 We know saith he that we are translated from death to life because we loue the brethren For there is no feare in loue but perfect loue casteth out feare chap. 4.18 And Colos ch 3.14 Loue is the bond of perfectnesse The comfort which is to be found in the communion of Saints is aptly expressed by sundry similitudes For as many stickes make the warmer fire many flowers put together make the sweeter smell the compound water is more delightfull then that which is simple c so albeit euery true Christian apart is acceptable to God hath his measure of comfort being alone by himselfe yet when many ioyne together in holy societie they are both more pleasing to God and also more ioyfull among themselves in their mutuall exercises of religion and in the practise of loue one toward another And this is that which mooued the Prophet Dauid so greatly to bewaile his exile from the Church of GOD and so earnestly to desire that he might be restored againe to the exercises of Gods publike worship among the rest of Gods people Psal 42. and 84. And note we also that the comfort of faith concerning the communion of Saints doth extend it selfe euen to those Saints which are departed this life insomuch as seeing we beleeue as they did wee shall goe to them and be where they are That is to say we shall rest in eternall happinesse with them euen with Abraham Isaak and Iacob c and likewise with all our owne right deare christian friends and acquaintance departed this life in the faith And thus it ministreth vnto vs a notable comfort against the feare of death and against all excessiue lothnesse and vnwillingnesse to leaue our friends that are liuing though their familiaritie for the present is very sweete and pretious vnto vs. For the condition and estate of the faithfull departed is farre more happy and more to be desired then our present estate and condition is Wherevpon also it followeth that we ought to prepare our hearts when we shall once haue finished our course to be desirous greatly longing after our more neare communion with the excellent seruants of God whose faith is so highly commended in the word of God and with those whose excellent vertues wee haue obserued here in this life who are now in the heauens with the Lord. But this belongeth to the Duties of the which more by and by Neither is it to be neglected that the communion of Saints yeeldeth no small comfort to the faithfull in their sufferings seeing as was obserued before euen therein also consisteth part of it so that no other thing befalleth any but they haue some other of the brethren companions with them in it The which also God turneth in singular manner to their mutuall comfort as 2. Cor. ch 1. ve 3 4.5 6 7. Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comort Who comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God For as the sufferings of Christ abound in vs so our consolation aboundeth through Christ And whether we be afflicted it is for your consolation and saluation which is wrought in the induring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and saluation And our hope is stedfast concerning you in as much as we know that as ye are partakers of the sufferings so shall ye be also of the consolation Read likewise Ephes 3.13
Beliefe that to euery true member of the Church of God belongeth the blessed immortality of the soule Quest. NOw what followeth next in the Articles of our Beliefe The groūd of it Answ I beleeue the resurrection of the body Expli In the former Articles of this second part of our beliefe which is concerning the Church of God we haue seene one speciall priuiledge or prerogatiue of it to wit the high benefit of the forgiuenes of sinnes the which as we haue seene maketh euery true member of the Church blessed and happy euen here in this present life The priuiledges or prerogatiues now following doe belong to the life to come to wit the resurrection of the body now last rehearsed after the which followeth in the Articles of our beliefe euerlasting life beyond the which nothing can furthermore be beleeued or expected of vs. Of these things therfore we are henceforth to inquire and so will we doe if God permit Neuerthelesse in so much as wee enioy one speciall benefit by our Sauiour Christ after this life ended before that our bodies shall rise againe that is to say the happy estate of our soules in the blessed immortality thereof euen from the time that they leaue the tabernacle of the mortall body I hold it very expedient that for more plaine and full explications sake wee doe here insert something concerning this point before we come to the Article of the resurrection of the body which shall not be till the last day when both body and soule revnited together shall be partakers of that euerlasting life which the soule is partaker of immediatly after this life Beliefe that to euerie true member of the Church of God belongeth the blessed immortalitie of the soule Question FIrst therefore what ground of holy Scripture haue you to proue that the soules of all the faithfull be in happie and blessed estate euen from the time that they leaue this mortall and sinfull body In the 5. chap. of the 2. Ep to the Corinthians from the beginning of the chapter Answer and so forth to the end of the 5. verse 1. We saith the Apostle Paul know that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens 2. For therefore we sigh desiring to be clothed with our house which is from heauen 3. Because that if we clothed we shall not be found naked 4. For in deede we that are in this tabernacle sigh and are burthened not because wee would be vnclothed but would be clothed vpon that mortality might be swallowed vp of life 5. And he that hath created vs for this thing is God who also hath giuen vnto vs the earnest of the Spirit Explication and proofe These words of the holy Apostle as M. Caluin that holy Interpreter well obserueth do not only concerne the glorious restoring of the bodies of the faithfull at the resurrection but also that blessed estate of their soules which they shall enioy in blessed immortality all the meane while euen frō the time of the naturall death of the body whensoeuer that shall be For though hee maketh some question at the first whether they should be restrained to the one or to the other yet hee chooseth rather to vnderstand the Apostle as intending to treat of them both First of the blessed immortality of the soule and then of the glorious resurrection of the body His words are these In vtrouis sensu nihil est incōmodi Quanquā malo ita accipere vt initiū huius aedificij sit beatus status post mortē consummatio antē sit gloria vltimae resurrectionis There is saith he no incōuenience in either of these interpretatiō◠Yet I had rather vnderstand the Apostles words so as the blessed estate of the soule after death should be the beginning of this building and the glory of the resurrection of the body at the last to be the perfiting of it And this exposition as he saith further will the course of the Apostles text rather approue Hanc expositionem melius comprobabit Apostoli contextus He saith also that the Epitheta or adition of words whereby the Apostle setteth out the building which he speaketh of serue more fitly to confirme the perpetuity of it Epitheta inquit quae adiūgit huic aedificio faciunt ad perpetuitatē melius cōfirmādā This therefore being the Apostles scope in generall let vs a little more particularly consider the course of his speech And first let vs well obserue that he speaketh of this Article of our faith as of a point certainely knowne I meane this Article of the blessed immortalitie of the soule which is our present argument beside the glorious resurrection of the body of the which we will deferre to speake for a while Yea let vs obserue that the Apostle speaketh of it as of a matter not knowne of him alone by particular reuelation but also of other the Apostles and Ministers of our Sauiour Christ and of his Church as one chiefe principle of the religion of God and of the common beliefe of his faithfull people This knowledge and perswasion of faith might well arise in the hearts of the faithful at this time which the apostle speaketh of frō that light which our Sauior gaue both by his doctrine promise also by his practise By doctrine in the parable of Lazarus whose soule as our Sauiour there teacheth was carried by Angells into Abrahams bosome so soone as it left the body Luk. 16.22 And in that also he teacheth further concerning Abraham and the rest of the faithfull that they are were euer since their natural death liuing in soule and so shal be for euer euer insomuch as God who was is for euer their God is not the God of the dead but of the liuing Mat. 22.32 Whence also our Sauiour proueth the resurrection of the body hereafter to follow seeing God is not the God of the soules of the faithful only but of their bodies also therefore will vndoubtedly raise them vp againe For these are so lincked together in the counsell purpose of God that grant the one ye grant the other denie either of them ye denie both as we shall further perceiue by the Apostle Pauls reasoning 1. Cor. 15.19 when we come to the Article of the resurrection of the body In the meane season we see that our Sauiour hath by doctrine confirmed the blessed immortality of the soules of the faithfull after this life And touching his promise he hath thereby confirmed it to the thiefe that repented of his sins and beleeued in him on the Crosse saying Today shalt thou be with me in Paradise And by practise also he cōfirmed the same in that at his own death he commended his own soule in the hands of his Father Luk. 23.43.46 The same is testified concerning Stephen who faithfully commended his spirit that