our wisedome 2 Hee is called our Righteousnesse that is our Iustifier 2. Righteousnes For in him our righteousnesse is as in the subiect and is made ours by his merite and forcible operation For 1. hee suffered the punishment of our sinnes which is iustice and righteousnesse and the merit for-which we are reputed iust and righteous Furthermore he by his power maketh vs righteous in the sight of god by imputing vnto vs that his righteousnesse and by giuing vs faith whereby our selues also receiuing it may apply it vnto vs. 3 He is called our Sanctification 3 Sanctification 4. Redemption because he doth regenerate vs by his holy spirit 4 Redemption because hee finally deliuereth vs. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret Redemption dooth not onely signifie the price but also the effect thereof For abstractes are put for their concretes according to the vsuall maner of the Hebrewes 4 What manner of Mediator ours ought to bee IT is manifest by those thinges which are gone before that there is giuen vs a recouerie out of eternal paines wherunto we were adiudged by reason of our sin by a sufficient satisfaction perfourmed by some Mediator in our behalfe Now therefore it may bee well demaunded what manner of Mediatour is required to performe pay a recompence and ransome equiualent to our sins and of sufficient worthinesse to redeeme vs To this answere is made in the 15. question of the Catechisme That such a one is required who must bee True man that is Our Mediatour must bee true man and true God who must haue mans nature comming of mankind and sprung from Adam and stil retaining it not as that it should be created of nothing or made anie way than of our bloode 2. A man perfectlie iust 3. True God Nowe the Demonstrations and proofes concerning the person of the Mediatour are drawne from his office For because such is his office him-selfe also ought to bee such a one Hee must bee true man subiect vnto all our infirmities except sinne 1 He ought to be true man and that a seruaunt that is subiect to al infirmities Phil. 2.7 Isa 53.3 First because it was man that sinned As by one man sinne entered into the woorlde Secondly That he might suffer death For he ought to make satisfaction for vs by shedding his blood Hee coulde not haue suffered death except he had bin true man Thirdly That he might help and relieue our infirmities Fourthly That hee might bee our brother and our head and wee his members Heb. 2.14 For as much as the children were partakers of the flesh and bloode hee also himselfe likewise tooke part with them It was requisite therefore that our Mediatour shoulde bee true man and that borne of the same mankind which sinned not created of nothing 1. Because of Gods iustice which required that the selfesame nature which hadde sinned should pay for those sinnes because the same was to bee deliuered But our nature which sprang from Adam sinned Wherefore true man of the same nature with vs ought to pay for men that which was required at their handes Gen. 2.17 In the day that thou eatest thereof thou shalt die the death Ezech. 18.20 The same soul that sinneth shall die 1. Cor. 15.21 By man came death by man came also the resurrection of the dead Hereof the Apostle also saith Coloss 2.12 That wee are buried with him thorough Baptisme in whom wee are also raised vp together Augu. Lib. de vera relig And Augustine in his booke Of true Religion saith The same nature was to bee taken which was to bee deliuered 2. For our comfort which consisteth in this that wee may know our Mediatour to bee very man sprung of the same bloode of which our selues were and to be our brother For except hee were such a one wee should neuer bee able to resolue that he is the Messias and promised Sauiour vnto vs and that the benefite of redemption dooth certainely belong to our flesh and to vs men neither shoulde wee freely fly and betake vs vnto him in our temptations For of the seede of the woman it is saide Gen. 3.15 Gen. 12. 22.26 that hee shall break the head of the Serpent the Diuel and In Abrahams seede are all nations to bee blessed It was requisite therefore that our Mediatour shoulde bee borne of mankinde very man And furthermore I adde that it was requisite that he should be subiect to al our infirmities sinne onely excepted And that 1. For the truth of God who often by the Prophetes describeth our Mediatour to bee such a man as is poore weake contemptible And of Esaias especially is hee described to bee such a one 2. Isai 53.3 Heb. 2.11 For our comfort Hee that sanctifieth and they which are sanctified are al of one that is of the same humane nature Wherefore he is not ashamed to cal them brethren 2 It is requisite that hee bee a man perfectly iust Why our mediatour was to bee voide of sinne that hee might worthily bee our Sauiour that is that his passion might bee a ransome for the sinnes of others For had he bin a sinner or vniust he should not haue beene able to haue satisfied so much as for his owne sinnes and to haue auoided the wrath of God much lesse to merit gods fauour for others 2. Corinth 5.21 God hath made him to bee sinne for vs which knewe no sinne that we should be the righteousnesse of God in him Hebru 7.26 Such an High-Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners 1. Pet. 2.22 Who did no sinne neither was there guile found in his mouth 1. Pet. 3.18 Christ hath once suffered for sinnes the iust for the vniust that hee might bring vs to god Nowe foure manner of waies is Christ perfectly iust Christ said to be perfectly iust foure waies or hath perfectly fulfilled the Lawe 1. By his owne righteousnesse For Christ alone perfourmed perfect obedience such as the Lawe required For hee was conceiued by the holie ghost neither was there guile in him 2. By paying sufficient punishment for our sinnes It was necessary that this double fulfilling of the Law should be in Christ For except hee were iust for himselfe that is hadde perfect conformitie with the Lawe he could not haue fulfilled the Lawe for vs by making satisfaction for our sinnes or by suffering the punishment which the Law exacted of vs not of him And except his suffering of punishment had beene sufficient wee shoulde as yet remaine in our sinnes and death Furthermore that righteousnesse of Christ whereby himselfe did perfectlie keepe the Lawe is called the fulfilling of the Lawe by obedience and his suffering of punishment due for our sinnes is termed the fulfilling of the Lawe by punishment likewise obedience perfected and absolued in suffering punishment And the punishment verily vnto which we were bound he of his owne accord
crie with a loude voice vnder the aultar saying How long Lord holy and true doost not thou iudge and auenge our bloode on them that dwell on the earth Wherefore the soules liue 8. Luk. 16.22 Lazarus is said to bee carried into Abrahams bosome and out of the same place also it is apparent concerning the souls of the wicked For the rich glutton is also saide of the contrarie to bee caried downe to hell These testimonies therefore of Scripture teach and confirme most euidently that not onely in the bodie before death and after the resurrection of the bodie but also in the whole space and time comming betweene the soules are liue feele vnderstand out of the bodie though the manner of their operations bee to vs vnknowen Wherefore also this gift of immortalitie hath some similitude with God who alone as the onely fountaine and author of life hath immortalitie 1. Timot. 6. Man should haue liued immortallie if hee had not sinned But furdermore that man should haue lead a blessed life immortallie and for euer not in soule onely but also in bodie if hee had not purchased death and mortalitie vnto himselfe by sinne is first hereby proued because by sin death entered into the worlde as the wages of sinne Rom. 5. 6. Next because wee being freeed from sinne by christ are also freed from death And lastly because God him-selfe did withdraw from man being made by sinne subiect vnto death the signe or sacrament of immortalitie which was the fruite of the tree of life Gen. 3. Wherefore their obiections are nought worth who imagine the soules after death to sleepe or vanish away For Gen. 1. and 1. Cor. 15. Adam is saide to haue beene made a liuing soule not simplie as these will haue it like as other liuing creatures are termed in the same place liuing soules but as being made to the image and similitude of God which hee hath not in common with other creatures Gen. 2. When God saieth Jn the day that thou eatest of the tree of knowledge of good and euill thou shalt die the death hee doth not threaten vnto man the destruction or extinguishing of his soule but eternal death that is Sundrie places of scripture alleaged against the immortality of the soule interpreted according to their right sense and meaning the horrible feeling and terrour of Gods wrath and iudgement and to liue forsaken and cast from God subiect to all miseries and tormentes an adioint of which death is the separation of the soule and body which at that time through the mercy of God that mankind might be saued was differred For so was Adam dead while yet hee liued in Paradise according to Gods denouncement euen assoone as he had eaten of the forbidden fruite So in eternal death liue all the damned and reprobate Whose fire shall not bee put out and their worme not dy So Ephes 2. they are said to be dead through sinne who liue in sinne without repentaunce And Ephes 5. Hee is willed to rise from the dead who is reclaimed from sinne to God And Rom. 7 5. Paul saith that he was dead through the knowledge of his sinne and the wrath of God Iob. 11. Act. 7. 1. Cor. 11. 1. Thess 4. The deade are saide to sleepe but this is by a * Synecdochâ— figure of speech translating that which is proper vnto the bodie to the whole man For that this belongeth to the bodie which is to bee recalled from death to life as it were from sleepe to wake againe manie places declare as Iob 7. Beholde now I sleepe in the dust For not the soule but the bodie onely sleepeth in the dust and graue The Preacher saith The condition of the children of men Eccle. 3 1â— and the condition of beastes are euen as one condition vnto them Therefore there is no immortality of the soul Ans It is a fallacie concluding that which is in some respect so to bee simplie so 1. Men die as beastes in that men must needes once die and depart out of this life because men are not here to continue for euer nor haue heere a setled place 2. Men die as beastes that is in the sense and iudgement of the wicked Blessednesse and the kingdome promised to the Godly is saide then first to fall vnto them at the last daie Mat. 24.25 Mar. 13. Dan. 12. But these places shewe not that the soules of the godly doe not presentlie when they depart from their bodies enioie celestial blessednesse and ioy but that at the last daie when their bodies are raised againe their felicitie and glorie shall bee consummated and made absolute For so we praie thy kingdome come when yet God now also raigneth in vs. Of that which is saide 1. Corint 15. If in this life onelie wee haue hope we are of all men most miserable they thus reason He that is blessed and happie before the resurrection is not without the resurrection most miserable But we without the resurrection should be of al men most miserable Therefore we are not before the resurrection blessed and happie But the Maior wee aunswere Hee is not miserable without the resurrection who cannot onely before it but without it also bee blessed But wee are in such wise blessed before it that notwithstanding without it following and ensuing wee cannot enioie that former blessednesse because God hath ioyned with so vnseparable a knot the beginning and proceeding and finishing or perfection of the Electes blessednesse that none can haue the beginning who must not come to the ende consummation thereof Wherefore either we must rise again or wee must want also that celestiall blessednesse before the resurrection Rom. 8.11 Jf the spirit of him that raised vp Jesus from the dead dwell in you he that raised vp Christ from the dead shal also quicken your mortal bodies Heb. 11.39 These all through faith are deade and receiued not the promise Therefore they receiued not their countrie We aunswere first Although they dying had not found their countrie yet would it not follow of these woordes that they are not at al or haue no sense after death For he that is not or hath no sense seeketh not his countrie Secondly The author of that Epistle doth not speak of the life after death which is lead in the celestial countrie 2. Cor. 5. but of this life in which the faithful walking their pilgrimage sought for the celestiall countrie not finding their countrie on earth Psalm 78.39 They are flesh a winde that passeth awaie and commeth not againe By these and the like speeches the breuitie of mans life and the frailtie and perishing of all humane affaires without God is described and bewailed For as here they are compared to a wind eftsoones vanishing awaie so Psalm 103. they are compared to dust grasse and flowers of the field Likewise Job 14. Hee shooteth forth as a flower and is cut downe and vanisheth as a shadowe Isaie 40.6 All flesh
the euerlasting anger of God neither can they doe any thing pleasing and acceptable to God except remission be graunted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost A more briefe definition of the nature of Original sinne is this Original sinne is a wanting of that original righteousnes which ought to be in vs. Now original righteousnes is a conformitie and perfect obedience as wel inward as outward according to the whole Law of God because man at first pleased God by that conformitie The formal cause of sinne as it hath respect to punishment The formal cause of sin is the guilt Now the guilt is to be obnoxious to punishment and to be ordained to euerlasting torments and to bee worthie of these because of the offending of God That the cause of this guilt was the fall of Adam is proued 1. By testimonies of Scripture As by one man sinne entred into the world and death by sinne Rom. 5.12 and so death went oueral men By one mans disobedience many were made sinners 2. It appeareth also by this antithesis or contrarietie As deliuerie from sinne is not to bee guiltie because of the satisfaction of Christ so of the contrarie Originall sinne is the guilt which for the fal of our first Parents was deriued vnto al their posteritie That the priuation or want of the knowledge of God is sinne The priuation of the knowledge of God is sinne is proued by this argument Whatsoeuer is contrarie to the Law is sinne The priuation of the knowledge of God is contrary to the Law Therefore it is sinne Now that priuation of the knowledge of God is contrarie to the Law the reason for it is 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations For Accursed be euery one that abideth not in al. But there is commanded in the Law the true knowledge of God a correspondence of al the powers in mans nature with the wil of God when he saith I am the Lord thy God Thou shalt haue none other Gods before me Likewise Thou shalt loue the Lord thy God with al thy hart Whosoeuer therfore do roue and swarue in opinions concerning God not acknowledging him accordingly as he is manifested in the Scriptures and they whose harts do not so turn with the loue of god that nothing may withdraw them from him these as much as lieth in them are fallen from aeternall life and are subiect vnto the curse 2. To this belongeth all the sayinges of the Scripture which tax our ignorance of God Yee erre not knowing the Scriptures The gospell is said to bee hid to those which perish Ignorance of the Gospel is sinne That a corrupt inclination to disobey the Lawe of God is sinne A corrupt inclination is sinne is proued 1 By the tenth and last commandement Thou shalt not couet For the Law requireth inward outward obedience and that we haue an inclination to loue God That corrupt inclination therefore is a defect sin Sin is the transgression of the Law 2. By other testimonies of Scripture The frame or imaginatiō of mans hart is euil Gen. 8.21 euen from his youth We were by nature the children of wrath 3. By death other punishment which followed The wages of sin is death Inclinations therefore to wil or doe il are sinne 1 Obiection That which is not voluntarie neither can be auoided is not sinne Inclinations are not voluntarie Therefore they are not sinne Answere It is true in ciuil matters that that which is not voluntarie is not sinne but not in spirituall matters For the Scripture teacheth both that the wisedome of the flesh cannot be subiect to the Law of god and that al who are not subiect vnto the Law are subiect to the wrath of God Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God whensoeuer he is disobedient vnto his Lawe whether willing or vnwilling whether he bee corrupted by his owne fault or by the fault of his auncestors For so great and so inuiolable is the maiestie of God so great euil is there in sinne that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie 2 Obiection Punishments are not sinnes These inclinations and defects are punishments of the first fal therefore they are not sinnes Aunswere It is true that punishmentes are not sinnes if we respect the course of ciuil iustice but not so if we respect Gods iustice For God oftentimes punisheth sinnes with sinnes Which is speciallie shewed Rom. 1. and 2. Thessa 2. For God hath power of depriuing his creatures of his spirit which power his creatures haue not 3 Obiection Priuation is sinne God inflicteth it creating in vs a soule not adorned with those gifts which he would haue had bestowed vpon vs if Adam had not transgressed Therefore God is the autor of sinne That is priuation being an accident and hauing a diuers nature according to the diuers respect as it is of God inflicted and as it is by vs receiued in the obiection deceitfully this diuersity is dissembled Aunswere It is a fallacie of the Accident For as God inflicteth it it is Gods iustice but as it is drawen on vs by the fault of our Parents and our selues also do willinglie receiue it it is sin Replie But God should not haue punished this fault with such a punishment seeing hee did know that so great euil would ensue Aunswere Let God execute his iustice and let the world perish Therefore he should doe it because it was iust 4 Obiection The desires of things that are obiect vnto them are natural therefore they are not sinnes Aunswere True ordinate desires of their proper obiects which God hath ordained for them but not inordinate and such a◠are against the Lawe For to desire of it selfe is not sinne But the desire is of it selfe good But a desire against the Law is sinne 5 Obiection Nature is good Therefore there is no Original sin Aunswere 1. True it is that Nature is good if you consider it before the corruption All thinges were verie good which God made 2. Euen now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the qualitie of it and as it is corrupted That these euils are not onelie drawen by imitation but also are borne with vs whiles our corrupt nature is propagated from our first Parents vnto al their posterities these testimonies doe manifestlie shew Iob. 24. Who can bring a cleane thing out of filthines Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of God Rom. 5. By one man sinne entered into the world and death by sinne and so death went ouer all men for
inward senses are adioined to the vnderstanding and the affections to the will The image of God in man The description of the image of God is a vertue knowing aright the nature will and workes of God and a will freelie obeying God and a correspondence of all the inclinations desires actions with the will of God and in a word a spiritual and vnchangeable puritie of the soule and the whole man perfect blessednes ioy resting in God and the dignitie of man and maiestie whereby hee excelleth and ruleth other creatures Or The image of God in man is 1. The soule it selfe together with the faculties thereof endewed with reason and will 2. In the soule wisedome and knowledge of God his will and workes euen such as god requireth of vs. 3. A conformity with the lawe of god or holinesse and righteousnesse vnder which wee comprehende the heart and all affections 4. Felicitie without miserie and corruption perfect blessednesse ioie aboundance of all good thinges and glorie wherewith the nature of man was adorned 5. The rule and dominion of man ouer the creatures as fishes foules and other liuing creatures In all these thinges the creature after some sort resembleth his creator yet can he by no meanes be equalled vnto his Creator For in God all thinges are immense and without measure and euen his essence infinite Ephes 4.24 The Apostle Paul putteth Righteousnesse and holinesse as the chiefe partes of this image which yet doe not exclude but presuppose wisedome and knowledge For no man can worship God vnknowen But neither doth Paul exclude perfect blessednes glorie for this according to the order of Gods iustice is necessarily coupled with perfect holinesse or conformitie with God Whereupon it foloweth that where true righteousnesse and holinesse is there is the absence of all euils whether of crime and offence or of paine and punishment Righteousnesse and holinesse in this text of the Apostle may be taken for one and the same or distinguished So that Righteousnesse may be meant of the actions and Holinesse of the qualities Righteousnesie that is a conformitie and congruitie of the will and heart with the minde iudging aright that is according to the word of God 1. Cor. 15.47 The first man was of the earth earthlie the second man the Lord from heauen As the earthlie was such are they that are earthlie and as is the heauenlie such are they also that are heauenlie And as wee haue borne the image of the earthlie so shall wee beare the Image of the heauenlie The Apostle doth not here take away the image of the heauenlie man from Adam when he as yet stoode but compareth his nature estate aswell before as after his fall with that heauenlie glorie into which wee are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall before glorification with that which foloweth his glorification 2 How far forth the image of god was lost and how farre it remaineth The remnants of the image of god THe image of god in man was not wholy lost but for the greatest part For there remaineth in all as well the vnregenerate as regenerate 1. The incorporeall substance of the soule together with the power thereof likewise libertie in his will which whatsoeuer it will it will freely 2. Manie motions as of those things which we know by sense as are naturall principles some motions also of god his will and workes 3. Some prints of vertues and an ablenes concerning outwarde Discipline and behauiour 4. The fruition of manie good thinges 5. The Dominion also ouer the creatures is not wholy lost He is able to rule many and to vse them Why God preserueth these remnants in vs. These remnants are therefore preserued of god 1. That they might be a testimonie of the bountie of god towards those who were vnworthie of it 2. That god might vse them to the restoring of his image in man 3. That he may leaue the reprobate without excuse Now the image of god remaineth not 1. What is lost of the image of God in vs. In respect of the true sauing sufficient knowledge of god his will 2. The integritie perfectiō of the knowledge of gods workes a dexterity of discerning the truth 3. Rightnes cōformitie of al inlinations desires and actions in our will hart and outward parts by the losse whereof ensue actuall sinnes and merite eternal damnation 4. Whole and perfect dominion ouer the creatures For those beastes which feared man before now assault him his enemies are hurtfull vnto him and doe not obey him The fieldes bring forth thornes and thistles 5. The right and interest of vsing these creatures was lost because hee graunted it to vs his children not to his enimies 6. Life euerlasting was lost and in place thereof is come death both temporal and eternal with calamities of all sortes that is we lost the felicity and happines both of this life and of the life to come Obiection The Heathen haue many great vertues and atchieue great workes Therefore it is not true that the image of god is lost in them Answere All these workes are not pleasing to god because they proceed not from the true knowledge of god neither are wrought to that end that all the glorie may redound to god Those their vertues are onely of outward behauiour discipline but not from the hart thereby to obey god whom they flie and to whose glorie they can doe nothing 3. How the Image of god is repaired in vs. THe repairing of it is wrought by god alone The repairing of the image of god in vs is the work of all three persons who gaue it vnto men For in whose power it is to giue life in his also it is to restore it being lost The maner of restoring it is this 1. The Father restoreth it by his Son 2. The Son by the holy Ghost immediately regenerating vs. We are changed into the same image 1. Cor. 3.18 from glorie to glorie as by the spirite of the Lord. 3. The holy ghost restoreth it by the word the gospel is the power of god vnto saluation 4. This is so done by god Rom. 1.16 as that in this life it is onely begunne in the chosen and then is confirmed and augmented vnto the end of their life is made perfect in the end of this life as cōcerning the Soule but as concerning the whole man at the resurrectiō of the bodies Wherefore it is to be obserued who is the author what the order and maner of this repairing How the Image of God is in Christ and how in vs. Christ both essentiallie the image of the father according to his Diuinitie and according to his humanitie a created image of God though in far more excellencie than Saints and Angels NOw if it
doth not good fortune followe a good conscience And therefore hee murmureth against God and fretteth as did Cato and others 5. The finall causes in their chastisementes trials 5. The final causes of their afflictions and Martyrdomes Those causes are first Gods glorie The torment is lesse to the godly when they know that GOD is honoured by their sufferings and that thereby they shewe their thankefulnesse vnto him Psalm 119.75 Thou art iust O Lorde and thy iudgements are right Secondly Our saluation which is accomplished by afflictions Psalm 119.71 It is good for mee that I haue beene afflicted 1. Cor. 11.32 When wee are iudged we are chastened of the Lorde because wee shoulde not bee condemned with the woorlde Thirdly the saluation of others that is their conuersion and confirming For Actes 5. The Apostles reioyced euen because they sawe many by their ministerie to bee conuerted vnto GOD and faith to bee confirmed in others by the example of their afflictions and constancy in the truth and doctrine that they were counted woorthy to suffer rebuke for Christs name The Philosophers say It is a good end for which thou sufferest that thou maiest saue thy country and attaine vnto euerlasting renowme and glory But yet in the meane season wretched man hee thinketh what will these thinges profite me when my selfe perish But we are chastised that wee may not perish with the world 6. The comparing of ends euentes 6. The conference and comparing together of euentes It is better for a short time to be chastised of the Lord with certaine and assured hope of a glorious deliuery than to liue in plenty and aboundaunce of thinges and to be pulled from God and to run into euerlasting perdition The Philosophers conferring and comparing euils together finde but little good arising out of so manie euils 7. The hope of recompence Because the true good for the obtaining whereof they suffer euils they are wholy ignoraunt of 7. The hope of recompence Matth. 5.12 Your rewarde is great in heauen Wee knowe that there remaine other blessinges for vs after this life nothing to be compared with these momentary afflictions Euen in this life also the Godlie receiue grater blessinges than other man For they haue GOD pacified and pleased with them and other spirituall giftes and the beginning of eternall life Therefore also corporall blessinges are profitable for their saluation Marc. 10.29 There is no man that hath forsaken house or bretheren or children or landes for my sake and the Ghospels but hee shall receiue a hundred-fould nowe at this present and in the woorlde to come eternall life Psalm 37.16 A small thing to the iust man is better than great riches to the wicked Roman 5.3 Wee reioyce in tribulations A recompence in small euils doth in some sort comfort the Philosophers but in great euils not at all because they thinke that they hadde rather want that recompence than buie it so deare the reason whereof is because the recompence is but vncertaine small and transitorie 8. The example of the Sonne of GOD. For the seruaunt is not aboue his Maister Iohn 15.20 8. The Examples of Christ and his Saintes who haue suffered before vs. And God will haue vs to bee made like to the image of his Sonne Roman 8.29 And Philip. 2.5 Let the same minde bee in you that was euen in Christ Iesus 2. Cor. 8.9 IESVS CHRIST beeing rich for your sakes became poore Let vs accompany therefore Christ in ignominy and in glory For both the thankfulnesse which we owe requireth this and seeing Christ hath died not for his owne profite but for ours why shoulde wee refuse to suffer any thing for our owne profite and commodity Likewise the examples of other holy and godly men who haue suffered with the sauing both of themselues others haue not perished in afflictions but haue beene maruailouslie saued preserued Mat. 5. So did they persecute the Prophets which haue beene before you The examples therefore of holy Martyrs doe comfort and hearten vs while we thinke that we are not better than they but rather woorse And therefore ought wee much more patiently to beare our crosse Againe seeing they haue beene preserued by GOD amiddest their afflictions and haue escaped out of them wee haue confidence also that wee shall bee preserued and deliuered because the Loue of GOD towardes his is immutable and knoweth no chaunge 9. 9. The certaine presence and assistance of goâ—â— The presence and assistaunce of GOD in all cases and chances of our life Wee know that God hath a care of vs euen in our crosse that he will defend comfort strengthen and establish vs by his spirite that wee may not through griefe and paine forsake him 1. Cor. 10.13 God doth not suffer vs to be tempted aboue our power Psal 19.15 I am with him in his tribulation Iohn 14.16 I will send you another comforter Iohn 14.23 I my father will come vnto him Ioh. 14.18 I will not leaue you comfortles Esay 49.15 Can a woman forget her child and not haue compassion on the Son of her wombe Though shee should forget 10. The final and ful deliuerie yet will I not forget thee 10 The finall and full deliuerie For as of punishment so also of deliuerie there are three degrees The first is in this life where we haue the beginning of eternall life The second is in our bodily death when the soul is caried into Abrahams bosome The third is after the resurrection of our bodies when wee shall bee both in body and soule perfectly blessed that is fully deliuered from all both sinne and punishment Ioh. 10.28 No man shall plucke them out of mine hande Rom. 8.30 Whom he iustified them also he glorified Reu. 21.4 God shall wipe away all teares from their eies Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERIE 12 Seeing then by the iust iudgement of God we are subiect both to temporall and eternall punishments is there yet any meanes or way remaining whereby we may be deliuered from these punishments be reconciled to God GOD will haue his iustice a Exod. 20.5 23.7 satisfied wherefore it is necessary that b Rom. 8.3 wee satisfy either by our selues or by another 13 Are we able to satisfie by our selues Not a whit Naie rather we doe euerie day c Iob. 9.2.3 15.15 Mat. 6.12 increase our debt 14 Is there any creature able in heauen or in earth which is only a creature to satisfie for vs None For first God will not d Heb. 2.14 punish that sin in any other creature which man hath committed And further neither can that which is nothing but a creature sustaine the wrath of god against sinne and e Psal 130.3 Iob. 4.18 25.5 deliuer others from it 15 What manner of Mediatour
Heb. 2.16 made of the seede of Dauid Rom. 1.3 Borne of the Iewes concerning the flesh Rom. 9.5 euery where the son of Abraham of Dauid and the son of man And also Luk. 3. his petigree stock concerning the fleshe is deduced vnto Adam Therefore hee was begotten of the substance of his mother Mary and issued from the same seede of Adam from which we did Luk. 24.39 Christ prooueth himselfe to be a true man and not a spirite by this that a spirite hath not fleshe and bones as hee hath and reteineth euen after his resurrection Apollinaris the hereticke saide that Christes bodie indeede was a true bodie but insteede of a soule he had the Woorde onlie But this man is easilie refuted because Christ should not then haue bin like vnto his brethren in al thinges except sinne And Christ himselfe doth plainly confesse My soule is verie heauy euen vnto the death Mat. 26.38 And Luk 2.52 he is said to haue encreased in wisedome and stature and in fauour with God and men And Iohn 10.18 To laie downe his soule and to take it againe But to encrease in wisedome and to bee heauy and sad doe neither agree vnto a bodie which is reasonlesse neither vnto the god-head which is not obnoxious to changes and passions Hither belongeth also that Luk. 23.46 Father into thine handes I commend my spirit And when hee thus had said He gaue vp the Ghost This cannot bee saide of christs godhead For that being immense infinit is euery where nether doth a remouing from one place to another agree vnto it it is not laid downe and taken vp again that is it neuer departed or was seuered from the body but remaineth alwaies vnited vnto it Wherefore there must needs be in Christ besides his body his Godhead a true humane soule which did truely suffer and abide in Christ these chaunges and the like Secondly it is confirmed by diuine promises and prophecies For the Messias in the old Testament was promised to be such a one as should be the seede of the woman of Abraham Isaac Iacob c. But this Iesus the Sonne of the Virgine Mary is that promised Messias Therefore he must needs bee true man issuing of the bloode and posterity of the woman and the Fathers and therefore to haue been indeede begotten of the substance of Marie and to haue taken true flesh Thirdly The office of the Mediatour confirmeth the same The sinne of men in respect of gods truth and iustice could not bee punished in any other nature than in a humane nature which shoulde bee of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to bee punished Therefore he must needes bee true man who hath humane flesh not created of nothing or borne else-whence but sprong from the bloud of Adam as well as ours Moreouer Jt was necessarie for Christ not onelie to take but also to retaine our nature for euer Because GOD hath decreed to bestowe and dooth bestowe the benefites which Christ by his death hath purchased for vs by this man CHRIST vpon them onely who are and remain engraffed into his masse and flesh as members into their head or braunches into their vine 1. Cor. 15.21 For since by man came death by man came also the resurrection of the dead Iohn 15.6 Jf a man abide not in me he is cast forth as a braunch and withereth Lastly Jt behoued Christ to be made and to continue our brother for euer that as he is flesh of our flesh so we also of the otherside might be flesh bones of his flesh and bones by the same spirite dwelling in vs. Eph. 5.30 We are members of his bodie of his flesh and of his bones Iohn 5.56 Eph. 4.12.16 Rom. 8.11 c. Wherefore except Christ had indeede taken our nature without which hee cannot be our brother we shoulde loose that comfort euer needefull and necessarie for vs which consisteth in the Brotherhood onely of Christ with vs I am of his flesh and of his bones 1 Obiection The flesh of Adam that is humane flesh issuing from Adam by generation vnto his posteritie is sinnefull The flesh of Christ is not sinnefull therefore the flesh of Christ is not the flesh of Adam Aunswere The Maior proposition hath a fallacie of the accident For it is not necessarie that of whatsoeuer the accident of a thing is denied of the same the thing also or subiect of the accident shoulde bee denied because an accident dooth so cleaue to the thing wherein it is as it may bee separated from it Sinne is not of the essence and nature of humane flesh for that was created pure of God but sinne came otherwise by the defection falling of our first parents from god Seeing then the flesh of Adam is sinfull only by an accident it foloweth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substaunce the same flesh with the flesh of Adam Wherefore they deale like Sophisters who denie the flesh of CHRIST for that it is voide of sinne to bee the same in substaunce or Essence or kinde with the flesh of Adam For hee that coulde in the beginning create humane flesh pure of nothing is able also by his omnipotent power and speciall working so to forme it of the substaunce of the Virgin being a sinner as withall to let and stop any issuing of sinne thereunto that is to make it pure and holy There is no new or strange thing therefore if the omnipotent Lord hath tooke humane substance without the accident sinne into the vnity of his person Wherefore this their Argument shal be rather thus inuerted The flesh of Adam is true flesh Christs flesh is the flesh of Adam therefore Christs flesh is true flesh and by a consequent Christ is true man as also the office of the Mediatour did require that he should both bee and continue true man For seeing true men had sinned he was to be true man that shoulde make satisfaction Because it must bee one and the same Mediatour who must alwaies make intercession vnto the father for vs and hee must euer continue such that is true and very man 2 Obiection That which is conceiued and begotten of another is of the same substance with him The flesh of Christ was conceiued of the holie Ghost Therefore the flesh of Christ is no creature but came downe from heauen issuing from the substaunce of God Aunswere There is a fallacie in the diuers vnderstanding of the particle OF For that in the Maior signifieth the matter or material cause in the Minor the efficient cause onely that is That which is conceiued or begotten of another transfusing or passing his substance or part of his substaunce into the thing begotten this is of the same essence with him who begot it CHRISTS fleshe was conceiued by the Holy GHOST not that hee transfused or
tormentes ignominies paines and grifes vnto all which Christ was subiect and obnoxious as wel in soule as in body from the point of his natiuity vntill the howre of his death resurrection Mat. 26.38 My soul is very heauy euen vnto the death Mat. 27.46 My God my God why hast thou forsaken me Isa 53.4 Surelie he hath carried our sorrowes But principally by the name of Passion is signified the last act of the humiliation and pains of Christ the chiefe part of which his pains and dolours was in his soule wherein hee felt the ire and wrath of God against sinne which also was the cause why he so trembled and shooke at death was so faint-harted in his death whereas other Martyrs of Christ haue susteined stoutlie and couragiouslie extreme torments For the torments punishments of others haue no proportion with the torments and punishments of Christ For others as Stephen Laurence and the like susteined only corporall paines and torments but were vpheld within by the holy ghost But Christ suffered the paines both of body soule For he suffered first our infirmity that is the infirmities of humane nature he hungered thirsted was wearie was stroken with sadnesse and griefe 2 Hee suffered pouertie Luk 9.58 The sonne of man hath not whereon to lay his head 3 He suffered infinite iniuries contumelies slaunders layings in wait for him backbitings reproches blasphemies annihilating and contempt Psalm 22.7 I am a worme and not a man Isay 53.2 He hath neither forme nor beutie when wee shall see him there shall bee no forme that we should desire him 4 Hee suffered the Tentations of the diuel Mat. 4.1 He. 4.15 He was in all thinges tempted in like sort 5 Hee suffered the death of the bodie and that reprochefull and contumelious euen the death of the Crosse 6 He suffered the most grieuous torments of soule that is he found the sense and feeling of the wrath of God against sinne to be laide on him Hereof it was that he cried with a loude voice My God why hast thou forsaken me as if he should saie why doost thou not driue and put away from me so great torments For he signifieth by those words not a diuulsion or separation of his Godhead from his manhood but the differring and delaying of help and succour We see then what and howe great thinges Christ hath suffered for vs which are therefore proposed vnto vs and sette before our eyes to giue vs to consider 1. The history it selfe of Christs passion agreeing with Gods sacred oracles and prophecies 2. The cause or fruites of Christes Passion 3. His example that wee are also to enter into eternal life and heauenlie glorie by death as did Christ and these three thinges are especially to be considered in Christs Passion Obiection There is no proportion betweene temporal punishment and eternal Christ suffered only temporal paines and punishmentes Therefore he could not satisfie gods iustice Aunswere There is no proportion betweene temporall and eternall punishment if they bee considered as beeing both in the same degree and in the same subiect Question But how may the raunsome of one person answere for the sins of an infinit number of men Aunswere It may and that for these two causes 1. Because he is true God which suffered Obiection But god cannot die and suffer Aunswere God cannot suffer in that he is God Or further we graunt that Christ was not God in that he suffered died Obiect Christ is not God in that he suffered Therefore it is false which is saide Acts 20.28 That God hath purchased the Church with his owne bloode Ans This was spoken by a communicating of the properties but this was in the person not in the nature that is That person which is God and man purchased the Church The communicating of properties is to attribute that to the whole person which is proper vnto one nature and this is attributed in a concrete voice not in an abstract because the concrete voice signifieth the person in which are both natures and the property of that nature whereof some thing is affirmed But the abstract name signifieth the nature which is in the person but not the person And therefore it is that nothing hindereth why that which is proper to one nature may not bee affirmed of the whole person so that propertie it selfe be in the person But contrarie of the abstract name onely the properties of that nature are affirmed vnto which they properly belong As of the God-heade which is the abstract name no propertie of the man-hoode maie be affirmed but onelie the properties of the God-heade because the God-heade signifieth not the person which hath both natures but onelie the diuine nature it selfe But of God which is the concrete name the properties not of the God-head only but of the manhood also may be affirmed because God signifieth not the diuine nature but the person which hath both the diuine nature and humane The second cause why the raunsome of one person may aunswere for the sinnes of an infinite number is the grieuousnesse of his punishment because hee suffered that which wee should haue suffered for euer His Passion therefore is equiualent to euerlasting punishment yea it surpasseth it For that God should suffer is more than that all the creatures shoulde perish euerlastinglie 2 According to which nature Christ suffered CHRIST suffered not according to both natures neither according to his God-head but according to his humane nature onely both in body and soule For his diuine nature is immortal Now he so suffered according to his humanity that by his death and Passion he made satisfaction for infinite sinnes of men Question But why could not his God-head suffer Answere Because it is not changeable neither can that which is life it selfe dy This susteined vpheld the humane nature in paines after death restored it to life Obiection God purchased the Church with his owne bloode Actes 20.28 Therefore the god-head suffered Aunswere It doth not follow because an argument from the concrete which is God to the abstract which is the God-heade is if no consequence Againe the kind of affirmation is altered God is said to haue died by a figure of speech which is Synecdoche vsed whē we signifie the whole by a part as whole Christ by God and by a communicating of the properties But when it is said The god-head died that admitteth no figure as beeing a meere abstract The concrete signifieth the subiect or person hauing the nature or forme But the abstract signifieth the bare nature and forme onelie Wherefore the argument doth not follow A man is compounded of the elementes and is corporeal Therefore his soul also is corporeal This cannot follow Because al things agree not to the forme which agree to the subiect the soule is the forme of man man is the essentiall subiect of the soule Wherefore neither doth it follow Christ God died Therefore Christs God-heade died For
death of the onely begotten Sonne of God 2 That it might be an exasperating of the punishment and so wee so much the more confirmed in a true faith when wee consider Christ by this kinde of punishment to haue taken vpon him our gilt euen our punishment also and curse according to that Cursed is euerie one that hangeth on tree Deut. 21.23 Gal. 3.13 3 That the trueth might answere according to the types and figures so we might know the types to be fulfilled in Christ For 1 The sacrifices which shadowed the sacrifice of Christ were hung vpon trees thereby to signifie that Christ should be fastned on a tree and accomplishing his sacrifice offer a holy sacrifice vnto his Father 2 The sacrifices being lifted vp on high before they were burned did signifie the exalting and listing vp of Christ on the Altar of the Crosse 3 The same was shadowed in Isaack who being laid on wood was to haue beene sacrificed of his Father 4 The brasen Serpent which Moses set vp vpon a pole in the wildernesse depainteth this kind of punishment Christ himselfe interpreted of himselfe this type of the brasen Serpent Joh. 3.14 DEAD I Beleeue in Christ dead that is I beleeue Christ not onely to haue suffered extreame torments for my sake but also death it selfe hath by his death obtained for me remission of sinnes and reconciliation with God consequently also the holy Ghost who beginneth in me a new life that I may againe bee made the Temple of God and at length attaine vnto euerlasting life wherein I shall woorship and magnifie God for euer OF CHRISTS DEATH THE chiefe Questions hereof are 1 How Christ is said to haue bin dead 2 Whether it was requisite and necessarie that Christ should die 3 What are the fruits of Christs death 1 HOW CHRIST IS SAID TO HAVE BEENE DEAD IT is needful to moue this question because of the heretikes who haue depraued the sense of this article Marcion denied that hee died indeed as also hee affirmed the whole ordinarie dispensation and ministerie of the humane nature in Christ and all those thinges which hee did vndergoe for vs to haue bin but imaginarie and that hee onely seemed to bee as a man Nestorius separated the two natures in Christ neither would haue the sonne of God but man onely to haue died Doe not boast thou Jewe saieth Nestorius thou hast not crucified God The Vbiquitaries beleeue that the humanitie of Christ from the moment of his incarnation was so indowed with all the properties of the Godhead as that only in this the humanitie differeth from the Godhead that the humanitie hath by an accident whatsoeuer the Godhead hath by and of it selfe Hereof it commeth that they imagin that Christ was in the time of his death yea when hee was inclosed in the Virgins wombe in heauen and eueriewhere not onely as touching his Godhead but with his bodie too This is it which they call the forme of God Wherefore against all these wee affirme that Christ died truely and corporallie euen by a true diuulsion separation of his soule from his bodie so that not onely his soule and body were not together euerie where but were not together in one place Mat. 27.50 Thē Iesus cried again with a loud voice yeelded vp the Ghost Mar. 15.37 Iesus cried with a loude voice and gaue vp the Ghost Luk 23.46 Father into thy hands I commend my spirit And when hee had saide these words hee gaue vp the Ghost Iohn 19.30 Hee bowed his head and gaue vp the Ghost But yet this is further to be added that although his soule was separated from his bodie yet the Word notwithstanding did not forsake neither bodie nor soule but remained neuerthelesse ioyned both to bodie and soule and therefore the two natures in Christ were not diuelled or sundered by that diuulsion of the soule and bodie Obiection Why then cried hee Mat. 27.46 My God my God why hast thou forsaken mee Aunswere Because of his delay and differring of help and succour For the two natures in Christ ought not to haue beene diuelled or sundered because it is written God hath purchased the Church with his owne bloude And hee was to be the sonne of God who shoulde die for our sinnes that hee might bee a sufficient price for them Hereby also it doth clearely appeare that The vnion of both natures in Christ is no Vbiquitie For the soul being separated from the bodie was not in the graue with the bodie and by a consequent not eueriewhere because that which is euerie where can neuer bee separated Obiection But as vertue that is his diuinitie is saide to haue gone out of him so also hee gaue vp the Ghost Aunswere There is a dissimilitude in these Because the diuinity remaining vnited with the humane nature yet did worke abroade without it The soule did depart from the bodie The reason of this dissimilitude is because the act of his diuinitie is increate and infinite but the act and power of his soul finite and created 2 Whether it was requisite and necessary that Christ should die IT was requisite and necessarie that Christ should die 1. In respect of the iustice of God that so his iustice might be satisfied which required the death of men by whom it was violated For the hurting offending of the greatest good is to bee expiated with the greatest punishment or with the vtmost destruction of nature that is with the death of the giltie condemned for sinne according to that Rom. 6.23 The wages of sinne is death Now it was requisite that the sonne of God should die that hee might bee a sufficient ransome for our sinnes For no creature coulde haue sustained such a punishment as should haue beene equiualent to eternall punishment and yet withall should haue beene temporal Obiection They haue deserued eternall punishment whosoeuer are not reconciled to God by Christ. Therefore the soules ought not to be separated from their bodies that they might suffer eternal damnation Aunswere It dooth not followe but this rather That therefore both bodie and soule must bee together that they maie suffer it which at length shall so come to passe 2 Jn respect of gods truth that the truth of GOD maie bee satisfied For GOD threatned and denounced death when euer wee sinned which denouncing was to bee fulfilled after sin was once committed And this is that commination or threatning pronounced by God himselfe Gen. 2.17 In the daie that thou eatest thereof thou shalt die the death Obiection But Adam did not presently die Aunswere Truely he died spirituallie eternal death and now was dead I hard saith he Gen. 3.10 thy voice There was a terrour in him and a feeling of Gods wrath a strife with death the losse of al the giftes both of body and mind But there followed the equity moderation and lenitie of the Gospell For God had not expressely saide that hee shoulde certainelie die wholy and that
are free from these paines that is hee speaketh of felicity and liberty which is not in Hell Whereupon also it is clear that Christ spake this to the Theefe not of his God-head but of that which suffered which was his soul For the godhead was with the Theefe neither did Christ suffer or was deliuered as touching his God-heade but as touching his soule Lastly Christ descended not into Hell locally as touching his bodie because his body was in the graue neither rose from any other place but from the graue It followeth therefore that this article cannot bee vnderstood of a locall descension into Hell Aunswere 2 Albeit it were true that Christ descended locally into Hell yet hee shoulde not haue descended for this cause which they imagine as namely to deliuer the Fathers Which also is prooued by this reason If Christ descended locally into Hel he descended either to suffer or to deliuer Not to suffer because now all thinges were finished on the Crosse as christ himselfe also hanging on the Crosse said Jt is finished He descended not to deliuer the Fathers 1 Because he did this before in suffering for them on earth 2 Hee did the same by the power and efficacie of his God-heade from the verie beginning of the worlde not by the descension of his soule or bodie into Hel. 3 The Fathers were not in Limbo Therefore they could not be deliuered thence As it is saide Luk. 16.46 Betweene you and vs there is a great gulfe set so that they which would go from hence to you cannot neither can they come from thence to vs. And in the same place Lazarus is said to bee in Abrahams bosome not in Limbo The soules of the iust are in the hand of God 3 Objection Christ indeede did not descend into Hell either to suffer or to deliuer but as some wil to shewe the Diuell and Death his victorie and so to strike a terrour into them Which they say is confirmed by that place of Peter 1. Pet. 3.19 By the which he also went preached vnto the spirits that are in prison which were in time passed disobedient Answere That for this cause Christ descended into Hell is not found in scripture that place of Peter is thus to be vnderstood Christ went that is beeing sent from the beginning of the Father vnto the Church by his spirite that is by his God-head and vnto the spirites that are now in prison that is in Hell hee preached in time passed when as yet they liued were disobedient namely before the flud and in the time of Noah inuiting them to repentance So is also another saieng of Peter to be vnderstood 1. Pet. 4.6 The Gospel was also preached vnto the dead That is vnto those which are now dead or were then dead when Peter wrote this and who then liued when the Gospel was preached vnto them Reply Christ descended into the lowest partes of the earth Ephes 4.9 Therefore to Hell Aunswere Into the lowest partes of the earth that is into the earth which is the lowest part of the world This interpretation is prooued by the scope and drift of the Apostle who maketh in that place an opposition of christs great glory his great humiliation But were it so that these places which some alleage for to establish this opinion were to be vnderstood of a locall descension of Christ into Hell yet would they not make for them but rather for the papists who teach That christ preached vnto the Fathers in Hell and thence deliuered them Now if these testimonies help not the Papists muchlesse wil they helpe them For it is certaine that it cannot be thence prooued that Christ descended into Hell to strike a terrour into Death and the Diuell This opinion indeed is not impious or vngodly is approoued by manie of the Fathers but yet I leaue it because it is not grounded on anie firme reasons and contrarie reasons are at hand easie to be had For 1. Christ himselfe said which testimonies haue now often beene recited This daie shalt thou bee with mee in Paradise Father into thy hands I commend my spirite Againe It is finished 2. Jf hee descended to triumph this Article should bee the beginning of his glorification But it is not likelie that Christ tooke the beginning of his glorification in hell For it is apparent by the opposition of the Article following That christes Descension was the lowest degree of his humiliation And yet I confesse withall that christ stroke a great terrour into the Diuels but that was by his death whereby hee disarmed and vanquished the Diuel sin and death THE THIRD DAY HE ROSE AGAINE FROM THE DEAD I Beleeue that Christ shooke off death from himselfe quickened his deade body reunited his bodie vnto his soule restored vnto himselfe a blessed celestial and glorious life and that by his owne proper power The chiefe Questions of christs resurrection are 1 Whether Christ rose againe 2 How he rose 3 For what cause he rose 4 The fruit of his resurrection 1 WHETHER CHRIST ROSE AGAINE THat Christ rose againe is prooued by the testimonies of Angels weomen Euangelistes Apostles and other Saintes who after his resurrection sawe him felt him and talked with him And wee were to beleeue the Apostles in respect of the authority which they had from heauen although they had not seene him 2 HOW CHRIST ROSE CHRIST rose first by his owne power euen by his Godheade Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Ioh. 10.18 I haue power to laie downe my soule and haue power to take it vp againe Ioh. 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Obiection But the Father raised him Rom. 4.24 Therefore hee raised not himselfe Aunswere The Father raised the Sonne by the Son himselfe not as by an instrument but as by another person of the same essence and power with the Father The Sonne is raised of the Father by himselfe Himselfe hath raised vp himselfe by his spirite Secondlie Iesus Christ true God and man rose according to that nature according to which he suffered namelie according to his humane nature euen the true humane nature and the same in essence and properties and that not deified but glorified al infirmities thereof beeing done away Luk. 24.39 Behold my handes and my feete for it is I my selfe handle me and see me for a spirit hath not flesh and bones as yee see mee haue And truely nothing else coulde rise againe but that which had fallen The same bodie therefore which fell did rise againe which is the greatest comfort vnto vs. For hee must haue been one and the same Mediatour who should merit for vs a communicating and participation of those benefits which we had lost by sin who should restore the same vnto vs and applie them to euerie one Againe except Christes fleshe hadde risen neither shoulde ours rise
therefore neither doe we so cheerfullie and perfectlie as we ought perfourme these workes vnto God and our neighbour J see another Law in my members rebelling against the Lawe of my minde And this is the cause why the works of the godly cannot stand in iudgement 4 How our workes though not perfectlie good please God ALbeit our works be not done according vnto the Law but are contrariwise manie waies defiled they please God notwithstanding through faith and for the merit and intercession of Christ our Mediatour remaining now also intercessour for vs with his Father Whence Christ is called our High-Priest by whom our woorks are offered hee is called also the Altar wheron our works being put are pleasing to God whereas otherwise they would stincke in the sight of God The works of the person which pleaseth god so please God as the person himselfe doth Nowe the person pleaseth God by the imputation of the righteousnesse and sanctification or satisfaction of Christ beeing clad namelie with the righteousnes puritie and sanctification of Christ that is the person pleaseth God for the Mediatours sake and therefore the woorks also of the person are for the Mediatours sake pleasing and acceptable vnto god God doth not examine our vnperfect iustice our works as they are in themselues according to the rigour of the Law according to which he should rather condemn them but he regardeth and considereth them in his son Whereof it foloweth that we do as it were supplie and repaire our want defect with the perfection of Christs satisfaction 5 Why we are to doe good works OVT of the doctrine of free satisfaction humane reason reasoneth on this wise He is not bound himselfe to satisfie for whom another hath alreadie satisfied Christ hath satisfied for vs. Therefore there is no neede for vs to doe good woorks Aunswere There is more in the conclusion of this reason than in the premisses For this onely should follow be concluded Therefore we our selues are not bound to satisfie and this wee grant 1 In respect of Gods iustice which doth not exact a double paiment 2 In respect of our own saluation which otherwise should be none at all Reply Satisfaction is perfect obedience we are not bound to satisfaction Therefore neither are we bound to perfect obedience no not in the life to come For whō another hath satisfied for he himselfe is not enforced to satisfie But the obedience of Christ is not a ful satisfaction for our sinnes Therefore the fomer consequence is true Aunswere There is yet more concluded than the premisses would afford For this should followe that obedience is neuer at any time to bee performed of vs as thereby to satisfie for our sins already cōmitted or which shall be committed vntill the end of our life But it followeth not hereof that wee must not bee perfect in the life to come For then also wee shall bee bound to perfect obedience we shall be like vnto the Angels and our worke shall be perfectly good although that perfect obedience then due neither shall nor can be a satisfaction or ransome for our sinnes to wit for that obedience which we omitted in this life and yet was due to be performed of vs. For he that oweth twenty florens doth not pay his debt if he repay ten florens Wherefore the Maior proposition hath a double meaning and is true if it be taken in this sense whom an other hath satisfied for hee himselfe is not bound to satisfie to wit for those thinges for which satisfaction was made before So we are not bound to satisfie for our sinnes which we now commit For Christ hath fully perfectly satisfied his Father for all our sinnes and hath performed perfect obedience vnto the Lawe in our behalfe which otherwise wee shoulde haue performed in this life vnto the lawe and which we in this life omit and are no way able to perfourme Now for this end hath Christ satisfied for vs and redeemed vs by his bloud that at length we might in the life to come cease from sinne and performe that obedience vnto him which then we are to performe Neither dooth it for all this hereof followe that God requireth a double obedience or satisfaction of vs. For God excteth obedience hence-forward of vs as thereby to shewe our thankefulnesse and not to satisfie for those sins which we commit in this life For wee are neuer able to satisfie by that obedience which we owe for that obedience which we doe not performe neither is there any other besides Christs satisfaction required for that obedience which is not performed by vs in this life this satisfaction of christ is sufficient to expiate and doe away all our sinnes God notwithstanding doth in this life also require of vs this our obedience though yet it be but begun and vnperfect For seeing God so greatly hated sinne that satisfaction could not be made vnto him for sinne but by the death of his only begotten Sonne wee verily must also hate it euen as himselfe also cōmandeth vs to fly abhor it from our hart and soule And Christ hath not therefore freely redeemed vs that it might hence forwarde be lawful for vs to giue our selues ouer vnto sinne but that being freed from sinne wee should hereafter begin to liue to him onely This end of our redemption which Christ himselfe respected is cause sufficient for which al of vs should necessarily doe good workes because namelie they are testimonies and effectes of that new life which is at length after this life to be accōplished Besides this cause there are manie others also in like sort most weightie which we wil in few words declare We are to doe good woorkes in respect of God our selues and our neighbour In respect of God 1. Because of the commandement of God Let your light so shine before men that they maie see your good workes and glorifie your Father which is in heauen God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarilie to giue our selues to good workes that wee maie perfourme due obedience vnto God who requireth it of vs. Joh. 15·12 This is my commaundement that yee loue one another Rom. 6.18 Beeing made free from sinne yee are made the seruantes of righteousnes 1. Thess 4.3 This is the wil of God euen your sanctification 2. For the glorie of God The setting foorth of Gods glorie is the chiefe end why God commaundeth and wil haue good works to be don of vs that both by them we maie worship and magnifie god and others seeing the same maie glorifie our heauenly father like as that saying of christ before alleadged out of S. Matthew doth teach vs. 3 Because of that thankefulnes which the regenerat ow. It is right and iust that by whom we are redeemed and from whom we receiue exceeding great benefites and those of al sorts we should also loue magnifie worship
yet wil I not faint in hope for Israel but wil looke when yet once againe God himselfe shal smite on rockes and water shal flowe out of them that his people in this time of drought maie drinke Euen so O God for thy promise sake and for thy troth of ould plighted in thy beloued Sonne vnto thy chosen open the rock of stone againe let againe the waters the liuing waters of thy word flow out and let the sauing riuers of thy Gospell runne and stop not through al drie places of our Land that men and Angels may see the felicity of thy Chosen and reioice in the gladnes of thy people and giue thanks and praise and glory and honour with thine inheritance vnto thy blessed name for euer A CATECHISM OF CHRISTIAN RELIGION 1 What is thy onely comfort in life and death THat both in soule body a 1. Cor 6.19 1. Thes 5.10 whether I liue or die b Rom. 14 8. I am not mine own but belong c 1. Cor. 3.23 wholy vnto my most faithful Lord Sauiour Iesus Christ who by his precious blood most fullie satisfying d 1. Pet. 1.18 1 Iohn 1.7 2.2 for all my sinnes hath deliueâ—ed e 1. Iohn 38. Heb. 2.14.15 mee from all the power of the diuell and so reserueth f Iohn 6.39 me that without the will of my heaâ—enly Father not so much as a haire may fal g Mat. 10.30 Luke 21.18 from â—y head yea all thinges must h Rom. 8.28 serue for my safeâ—y Wherefore by his Spirit also he assureth i 2 Cor. 1.22 5.5 Eph. 1.14 mee â—f euerlasting life and maketh k Rom. 8.24 me ready and preâ—ared that henceforth I may liue to him 2 How many thinges are necessarie for thee to know that thou enioying this comfort maist liue die happilie Three l Luk. 24.47 1. Cor. 6.11 Rom. 8.16 Tit. 33.4.5.6.7 8. The first what is the greatnes m Iohn 9.41 Rom. 3. of my sin misery The second how I am deliuered n Iohn 17.3 from all sinne and miserie The third what thankes I owe o Ephes 5.10 1. Pet. 2.9 3.10.11.12 Rom. 6.11.12.13 Mat. 5.16 2. Tim. 2.15 vnto God for this deliuerie There is a three-fold order or there are three partes of the studie of diuinitie THE first is a Catecheticall institution or briefe summe of Christian doctrine which is called a Catechisme and is a briefe explication of the generall pointes of the same doctrine This part is necessarie For both the learned and vnlearned ought to know the foundation of religion The second a handling of common places or coÌ„mon places which contein a larger explication of euery point and of hard quaestions together with their subdiuisions reasons and argumentes The third a diligent meditation of the scripture or holy writte This is the highest degree for which we learne all the rest to wit that we may come furnished to the reading vnderstanding and propounding of the holy Scripture Those former partes are taken out of the Scripture and againe common places do lead vs vnto the Scripture which is as it were a rule by which they are directed What a Catechisme is A CATECHISME is a briefe doctrine framed for youth the ruder sort conteining in it the summe of the doctrine of the Law Gospel or of Christian religion which being deliuered is required againe at the handes of the auditors It is so called of a Greek woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to resound or to returne a voice back again Eccho-like because that children did by mouth make rehearsall of those thinges which were asked them and which they had hard Catechumeni in the primitiue church were those who learned the Catechisme that is to say such as were now of the Church and were instructed in christian Doctrine Neophyti or Nouices were those who were but new come vnto the Church so called from twoo Greeke woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify a new plant Of the Catechumenes there were twoo sortes 1 Those who first being of some yeares whether of the Iewes or of the Gentils afterward came vnto Christ but were not as yet baptised These were first instructed in the Catechisme and afterwards baptised and admitted to the Lords supper 2. Those who were borne in the Church That is the Children of Christians These eftsoones after their birth as being members of the Church were baptised and after they were growen a little elder they were instructed and confirmed by laying on of handes and so dimissed out of the companie of the Catechumenes so that it was lawfull for them thence-forward to draw neer vnto the Lordes Supper This Catechising doctrine hath euer been in the Church For in the olde Testament God himselfe in briefe-wise deliuered the doctrine of the Lawe Gospell the Decalog the promises as when hee saith Walke before me Gen. 17.1 Gen. 22.18 and be thou perfect Likewise In thy seed shal al nations of the earth be blessed Now these things God would that Abraham and his posteritie should teach their Children and their whole familie and therefore this doctrine was framed fit for the capacity of Children and the ruder sort In the old Testament furthermore there were also sacrifices praiers other things in which the youth were instructed In the new Testament in the Apostles time there was likewise a Catechising doctrine as the author of the Epistle to the Hebrewes reporteth Therefore leauing the doctrine of the beginning of Christ Heb. 6.1 let vs be led forward vnto perfection not laying againe the foundation of repentance that is the beginning of Christian doctrine which comprehendeth repentance and faith These first beginnings or principles of Christian doctrine are called in the same place the doctrine of baptismes because they that were of some yeares before they came to christ were first instructed before they were baptised It is called also the doctrin of laying on of hands because the Catechisme was required at their handes that they should be able to answere in it on whom hands were laid that is to say of the children of Christians who were baptised in their infancy The parts of these rudimentes of Christian doctrine which they cal Catechisme are the Lawe and the Gospel or as it is said in the place afore named vnto the Hebrews repentance and faith in Christ Semblably the fathers also write Briefe summes of doctrine certain remnants of which we see as yet in Popery Now it behoueth that the youth be by and by instructed in this doctrine and doe knowe the foundation 1. Because of the commandement of God â—eut 6.7 Thou shalt tell them vnto thy children 2. Because we are so corrupted that except we be timely informed of the wil of God hardly or neuer we learne to do things acceptable vnto God and scarsely suffer ourselues with much adoe to be
as much as al mē haue sinned cap. 7. We know that the law is spiritual but I am carnal sold vnder sinne Eph. 2. We were by nature the children of wrath as wel as others Last of al seeing infantes also are subiect to sinne whereupon also they die and are to be baptised as before time they were circumcised and they cannot as yet sinne by imitation it must needs be that sinne is bred in them as it is said Genes 8. The cogitation of mans heart is euill euen from his youth And Isaie 48. I called thee transgressor euen from thy womb Against this doctrine it is obiected first Obiect Of the deriuation of the soule from the soul of the parents If sinne bee propagated from the Parents vnto their posterity either the soul stained with originall sinne is deriued by deduction out of the soule of the Parents or is created by God of nothing infected with sinne and is infused into the bodie or els being created pure by God it draweth corruption and naughtines of the body vnto which it is vnited But since that a spiritual substance may not be cut into parts soules are not propagated by deduction out of the soule of the Parentes neither are they created corrupt of God because God by this meanes should be made autor of sinne contrarie to that which hath beene said God saw al which he had made they were verie good neither are the soules depraued by the bodies partly for that it would be against both the end vnto which man was created euen to life euerlasting and also against the goodnes of god for a pure and innocent soul to be ioined with a bodie of which it should be depraued partlie for that sinne can not be propagated by the bodie which ◠senseles neither exerciseth any action on the soule but by the soul Wherefore the children are not borne corrupt of corrupt parentes 1 Answere The souls are corrupted by the bodies To this the answeare is double First they can not proue that which in the third place in their Minor they affirme That the soules can not draw naughtines corruptiō from the bodies For our first Parentes also were created to eternall life and yet were depraued falling from god Wherefore as the creation of our first parentes and their triall by temptation and in temptation their falling away which being put their corruption was certainly to followe so also the vniting of the soules with their bodies in which certainlie they shall be corrupted is not contrarie to the goodnes of God partly because God is so good as also he will shew foorth his anger against sinne and his iustice togither with his mercie in his woorkes partly because he hath appointed a remedie in his sonne vnto the which who flie are deliuered from this hereditarie and necessarie corruption and from the danger of damnation neither is it disagreeing from his goodnes rather to saue men freed from sinne and death by the death of his onele begotten Son then if they had neuer fallen into these miseries Neither is it absurd that the nature or temperature of the bodie though it bee senseles yet should be prone to euill and no fit instrument for the good actions of the soule and that the soule not being established in that puritie in which it was made should follow the inclinations and corrupt temperature of the bodie and should fal from that integritie in which it was as soone as it is vnited vnto the bodie and seeing that the bodie proceeding from sinful and guiltie parentes is one part of a man that God should be offended with the whole man for that part of his which is guiltie and should withdraw the grace of his spirite that the other part also that is the soule being depriued of spiritual giftes may fall into wickednes and malediction But be it that they were able to prooue that Minor proposition 2 Answere The souls are togither created and vnited to their bodies yet there is another sufficient answere to the Maior so that wee haue no neede to enter into any doubtfull dispute about the deducting of the soule from the soule of the parentes by generation neither of the maner how Originall sinne is propagated For although wee graunt that the soules of all men as soone as they begin to liue are created of god yet it is not to be imagined that the soules haue a beeing some time before they are vnited to the bodies For at one and the same time they are both created and vnited to their bodies as it is said The soule of man is at the same time both created and vnited to the bodie Hee breathed in his face breath of life But as the substance also of bodies though it be taken out of the substance of the parentes yet is rightly said to be created of God that is framed by him and the substances both of men and diuels who both are sinfull are preserued of God neither is yet God the autor or maintainer of their sinne or malice so also the substance of the soules and their naturall faculties God togither both createth and bereaueth of his giftes which giftes hee gaue of that condition to Adam that hee would also giue them to his posteritie if himselfe did keepe them but would not giue them if hee by his vnthankfulnes should cast them away Now the soule being destitute of the spirite and spirituall light although it bee inclined to desires and operations yet is it blinde not inclined to such desires and actions as the law of God requireth And by this meanes the inclinations being despoiled of their rightnes are become of their owne accord euill and are repugnant to the lawe of God And those defectes in the minde and will and heart of our first parentes are the iust punishmentes of sin committed by our first parentes and by their seed in them as they are inflicted by God but the inclinations corrupted by these defectes and the defectes themselues because they are a cause that man neither is nor can bee conformable to the law of God they are sinnes as they are drawen by men sinning vpon themselues and their seede and as they haue from them and their seede their being 2 Obiection That which the Parents themselues haue not they cannot deriue vnto their posteritie Original sin is taken awaie from the godly Therefore at the leastwise these doe not deriue it to their posteritie Aunswere Original sinne is taken away from the godlie and saints of god as concerning the guilt of it that is so as it is remitted them for Christs sake But as it is a sinne repugnant to the Lawe so it abideth in them For although they be withal regenerated by the holie ghost vnto whomsoeuer their sinne is forgiuen yet that renewing is not perfected in this life Wherefore the godlie also doe deriue such a nature to their posteritie as themselues haue that is a corrupt one
Li. 3. de libero arbitrio cap 4. And Augustine God is a iust reuenger of those thinges of which yet he is not an euill autor Wherefore those sinnes which ensue and followe are in respect of god considered as most iust punishments which as they are punishments haue their beeing from him as their author and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting onely seeing he doth not cause men to do that which he would haue done for a punishment to this end as for to obay therein his will For one and the same work is good and holy in respect of God and sin in respect of men by reason of the diuersitie both of the efficiences of the ends For first man by reason of his great both ignorance and corruption will and worketh euill only But God because hee is exceeding good and the verie rule of goodnesse and righteousnesse doing in all things what he wil will and worketh alwaies only that which is good Secondly men haue such an end of their actions as is disagreeing frō the Law of God that is what they doe they do not to that end to obay God but to fulfill their bad and corrupt desires But God hath the end of all his woorkes agreeing with his nature and Law euen that he may declare and execute his iustice goodnesse and mercie By these two thinges it commeth to passe that the reasonable creature woorking together with God God woorking vprightly and holily doth neuerthelesse it selfe woorke vnholylie and corruptly 5 What are the effects of sinne NOw that it is defined what sinne is and from whence it came we are to consider also what be the euils which follow sinne For except this also be knowen we know not yet how great euil there is in sinne and with how great hatred God pursueth it It hath been said before that euil was of two sorts one of crime or offence which is sinne the other of paine or punishment The euil of punishment is the effect of the euil of offence That this maie be the better vnderstoode we must here againe remember that of punishments Some are onlie punishments as are the destruction of nature or tormentes others both punishments and sins as al sins which haue followed since the first fal 1 The sinnes which follow are effects of those which go before Sinnes ensuing effects of sinnes which go before So original sinne is the effect of the sinne or fal of our first parents By one mans disobedience manie were made sinners And secondly All actual sinnes are effects of original sinne Sinne took occasion by the commandement and deceiued me And thirdlie The effect of actual sins is the increase of them that is greater guiltines by reason of the most iust iudgement of God because God punisheth sins with sins Wherefore God also gaue them vp to their hearts lustes Rom. 1.24 2 Thes 2.11 Mat. 25.29 Other mens sins oftentimes effectes of actual sinne And therefore God shal send them strong delusiō that they should beleeue lies Frō him that hath not shal be takē away also that which he hath And fourthly The effects of actual sins are also oftentimes other mens sins by reason of scandale or example wherby some are made worse of others are entised or moued to sin So the persuasion of the diuel caused man to decline from God and now it worketh in stubburn-minded men The diuel put it into the heart of Iudas to betraie Christ Ioh. 13. Euil speeches corrupt good maners So euill teachers doe withdrawe men from god to errours idolatry and other sins So a vse of liberty out of season offendeth and draweth men to sinne An euil conscience an effect of sinne 2 There followeth sin in the immoueable and perpetual order of Gods iudgement an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne and the knowledge of the iudgement of God against sin and that proceeding out of the knowledge of Gods Law vpon which ensueth the fear of the wrath of God and punishment according to the order of gods iustice and a flieng and hatred of God who destroieth sinne which is the beginning of desperation and eternall torments except it bee cured by the comfort of the gospel Rom. 2. The gentiles shewe the effect of the Law written in their harts their conscience also bearing witnes and their thoughts accusing one another or excusing And Isaiah There is no peace to the wicked Temporall and spiritual euils effects of sin 3 Temporall and spirituall euils as temporall death and in a worde all the calamities of this life These euils are onely punishments that is torments and dissolution of nature If any man obiect that they also are subiect to temporall death and other calamities who haue all their sinnes remitted them and therefore al temporall euils are not the punishmentes or effects of sinne Temporal euils in the regenerate are effectes of sinne not as punishmentes but as chastisements but some haue other causes we answere that the consequence holdeth not from the denial of one particular to the denial of the general For albeit the calamities of the regenerate are not effectes of sin as a punishment which is inflicted on men sinning that so the iustice of God might be satisfied yet are they effects of sinne as chastisementes and exercises whereby sinne is repressed and more and more purged out vntill at length by corporall death the whole be abolished Now that of the blind man Ioh. 9. Neither this man hath sinned nor his parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sinnes were not the principal cause why he was borne blind but that the woorkes of God should be shewed on him Christ by a miracle opening his eies 4 Eternall death which is the effect of al sinnes Eternall death the effect of sin as they are sinnes For al of what quality soeuer they bee are punished either with eternal paine as in the reprobate or with equiualent paine to eternal as in the sonne This death doth begin in the reprobate euen in this world that is anxiety and torment of conscience which we also should feele except we were deliuered by the grace of God Now by the name of eternal death is not vnderstoode the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and bodie liuing from the face of God a continuall horror and torment and a feeling and flying of Gods wrath and iudgement and a horrible murmuring against God taking vengeance of their sinnes If they obiect that the sinnes of those who beleeue in Christ The regenerate though they sin are not punished with this death because Christ hath suffered an equiualent punishment for them are not punished with eternall
his law therfore euen the least sin meriteth eternal abiection and casting away Most certainelie both in respect of his iustice which abhorreth and punisheth whatsoeuer is not agreeable vnto it and in respect of his truth because hee had denounced before that he woulde punish men if they obeied not his commaundement God therefore seeing he is true doth neuer change this his sentence 1 Obiection But the wicked florish here Aunswere The wicked florish but for a short time to bee cast at length into eternal tormentes except they repent Yea in this life also they are punished First they are miserablie vexed with the torments and terrors of conscience which in the reprobate are the beginning and sense of eternall paines 2. Euen those good things which they vse with greatest pleasure serue for their punishment and destruction and verilie so much the more how much the lesse they know and acknowledge them for a punishment For it is a most grieuous punishment not to receiue gods gifts in respect of gods promise nor to know the right vse of them neither with his giftes to receiue a will and abilitie also to vse them well For if these thinges concurre not in the fruition of good things mens sinnes and punishment must needs be the more encreased and exasperated and thereby except there come conuersion eternal destruction or death is certainely purchased 3. They are afflicted with other punishmentes also most grieuous oftentimes yet with more grieuous in the life to come where it shal bee a continuall death not to bee dead 2 Obiection But God made not euil and death Aunswere The euils of sin and punishment had not come if man would He made them not in the beginning and further also after the beginning neither euill nor death shoulde haue beene except our selues had woulde For they ensued on the voluntarie sinne of man God forcibly inflicting them as a most iust punishment 3 Obiection If God punish sinnes with present and euerlasting punishments he punisheth the same twise is vniust but God punisheth sinnes with present and euerlasting punishmentes therefore he punisheth the same sinne twise and is vniust Answ The Minor is to be distinguished for it is but one punishment but hath seueral parts For present punishments are the beginning of euerlasting because they are not sufficient to satisfie Gods iustice 4 Obiection If God punish sinnes with eternall punishments Then either all of vs perish or Gods iustice is not satisfied Aunswere If God should punish our sinnes in vs with eternal punishments we should all perish neither should we euer recouer vs thence but hee doth not so punish them in vs neither yet is Gods iustice impeached or violated because hee punisheth our sinnes in Christ with a punishment temporall but yet equiualent to euerlasting This equability doth the Gospel adde vnto the rigour and seueritie of the law 5 Obiection The iustice of God permitteth not that the same sinne be twise punished but our sinnes are most fullie punished in his sonne and this punishment is imputed vnto the godlie or beleeuers Therefore the same ought no more to bee punished in the godlie and so they are vniustlie afflicted Aunswere The afflictions of the godly are not punishments and satisfaction for their sinnes but onely fatherly chastisementes and the Crosse whereby they are brought to humility Which that it may bee better vnderstoode wee are necessarily here to speake of afflictions or calamities OF AFFLICTIONS The chiefe questions are 1 How manie kindes of afflictions there be 2 What be the causes of them 3 What comforts are to be opposed against them 1 How manie kindes there be of afflictions SOme afflictions are temporal and some eternall Eternal are the tormentes of the soule and bodie proper vnto the wicked into which all the Diuels are to bee throwen and all wicked men who are not conuerted in this life The qualitie of these tormentes is expressed when they are called in scripture a worme fire horror euerlasting torment likewise euerlasting death which is not a destruction of the bodie and soule or a perpetuall senselesnes but an infinite and endlesse continuaunce of those tormentes which the wicked in this life dispairing begin to feele or it is neuer to be dead yet to die continually that is to liue forsaken and abiected of God subiect to all tormentes both of bodie and soule But wee are here to collect testimonies of scripture against Epicures of which heard not a fewe are found euen in the Popes court thereby to demonstrate that the pains torments of the wicked both in bodie and soule Why the punishment of sinne ought to bee eternall shal be eternal 1. Isai 66.24 Their worme shal not die their feare shal not be put out Mar. 9.43 Into hell into the fire that neuer shal bee quenched where their worme dieth not the fire neuer goeth out Mat. 25.41 Go into euerlasting fire which is prepared for the Diuel his Angels 1. Pet. 4.18 If the righteous scarcelie be saued where shall the vngodlie sinner appear Mat. 10.28 Feare him who can cast both bodie soul into helfire The soul is the cause fountain of sins the body as a thing without reason and brutish doth execute that which the soul sheweth commandeth wherefore both the author instrument of sins shal be punished 2. The reason also why the paines and punishments of sins should be eternal infinit is euident because for sin committed against the infinit good an infinit punishment is iustlie exacted neither coulde there be made by anie temporall punishment of a meere creature sufficient satisfaction vnto gods infinit eternal iustice therefore the temporal punishment of Christ that it might be sufficient to deliuer the elect was to be equiualent to eternall pains Here the Epicures obiect He that is exceeding mercifull How Gods mercie and his iustice stand together in inflicting eternall punishment cannot behold the eternal torments of his creatures much lesse inflict such on them God is exceeding merciful because his mercie doth far exceed our sins Therefore he doth not suffer his creatures to remain in eternal torments Answ The Maior is true when exceeding most exact iustice such as is in god doth not exact require that exceeding sinne haue exceeding punishment Replie Exceeding strict iustice doth not stand with exceeding mercie because that admitteth no mitigating equabilitie In God is exceeding iustice therefore not exceeding mercie Answ Both the Maior and the proofe thereof is false Because God punishing of his exceeding iustice our sin with exceeding punishment doth notwithstanding shewe exceeding equability and fauorablenes whiles he translateth the punishment thereof from vs laieth it vpon his sonne They frame also the same reply on this wise With him that followeth extreme or strict iustice mercie and equabilitie hath no place But god in punishing sinnes foloweth strict iustice Therfore he is not merciful To which we answer 1.
that the Maior is false in respect of him who for his wisedome knoweth means to mitigate punishmēts or to exercise mercy as that notwithstanding his iustice may remaine inuiolated and himselfe bee satisfied So god doth execute extreame and exquisite iustice in punishing our sinnes shewing neuerthelesse exceeding and maruelous equabilitie and lenity while hee punisheth them in his Sonne and not in vs. And therefore one degree of mercie denied doth not straight enforce the deniall of others God punisheth sinne in the reprobate with eternal punishments yet is he merciful while he is not delighted with the death of him that dieth but doth by differring and mitigating the punishment and by bestowing benefites inuite all men to repentance When a Iudge putteth a robber to death he executeth extreame iustice yet may he be mercifull withall if hee reioice not at the destruction of the man but had rather hee were saued if so the lawe permitted Temporal afflictions belong both to the wicked and the godly Temporall afflictions belong to both both vnto the godly and to the reprobate These are either punishments or the Crosse The punishment is either destruction or torment inflicted by order of iustice on the person giltie of sinne And this is proper vnto the reprobate because it is inflicted on them to this ende that Gods iustice may bee satisfied For the law bindeth all men either to obedience or to punishment In the wicked they are punishmentes in the godly the crosse Obiection But the euils which the wicked suffer in this life are lighter than that they shoulde satisfie Gods iustice Answere They are a part of their punishment though not their whole punishment Nowe as euerie part of the Aire is called Aire so euerie part of punishment is punishment The degrees therefore of the punishment and paines which the wicked suffer are to bee obserued The first degree is in this life For when the conscience of their misdeedes and wickednesse doth gnawe vexe and terrifie them then beginneth their hellish and infernall worme The second degree is in temporall death When they departing out of this life without comfort come into the place of torment and vexations Luke 16. The third degree is at the day of iudgement when againe to euerie of their bodies raised from the dead their soules shal bee reunited For then at length shall the paines of hell bee consummated and shall fall in troupes together on both bodie and soule The Crosse is the affliction of the godly The Crosse of the godly is of foure sortes For this is not properly a punishment because it is not inflicted that thereby Gods iustice shoulde bee satisfied for their sinnes Nowe the Crosse is of foure sortes which are drawen from the endes for which it is laid on the godly First the Chastisementes 1. Chastisements which GOD layeth on the godly for the remnaunts of sinne in them and oftentimes also for some peculiar sinnes committed by them that they may bee admonished of their vncleannesse and stirred to repentaunce and the studie of godlinesse and good workes least persisting in their sinnes they bee condemned For they are not according to iustice inflicted to bee any satisfaction or recompence for their sinnes but according to mercie for their amendment and saluation For by these chastisementes they are admonished of the anger of GOD against sinnes and of eternall punishment which GOD will inflict on them if they repent not Secondly 2. Tryals The proofes and tryals of their faith hope inuocation feare of GOD and patience that the elect may goe forwarde in these vertues and the same also bee made knowen to others Such was the affliction of Iob. Thirdly Martyrdomes 3. Martyrdomes which are testifications concerning their doctrine For when the godly are for the confession of true doctrine pressed with calamities or slaine these afflictions are no punishmentes of certaine transgressions but martyrdomes whereby they testifie and witnesse the doctrine of the gospell which they professe to bee true and doubt not to seale this with their bloud and whereby also they witnesse that they in exceeding tormentes and death feele and haue experience of that comfort which they did promise out of that doctrine in their teaching vnto others They witnesse also and testifie that there remaineth another life and an other iudgement after this life Fourthly lastly the Crosse is their Raunsome euen the obedience of Christ alone 4. Raunsome which is a satisfaction for our sinnes consisting of his whole humiliation from the very first point of his Conception in the wombe to his last agonie on the Crosse A briefe type or table of mans afflictions Afflictions are some Temporal In the wicked as punishmentes properly in speciall so called In the godly as the Crosse and that is 1 Chastisements 2 Trials 3 Martyrdome 4 Raunsome Eternal as the hellish torments of the damned 2 What are the causes of afflictions The impellent cause sinne SInne is the impellent cause because it is an euill merite and deserueth euill of punishmentes in the wicked and also of the Crosse in the godlie yet after a diuers maner and in diuers respects It is a cause of punishment in the wicked that sinne may bee recompensed with iust punishment In the godly the cause of the Crosse is not to satisfie Gods iustice but that sinne may be knowen and so relinquished and put off The impellent cause then of punishmentes in the wicked is their sin to be punished or recompensed The chiefe efficient Gods iustice The principall efficient cause is the iustice of god inflicting punishmēt for sin Instrumentall causes thereof are diuers Instrumental causes all creatures Angels and men both good and bad and all other creatures which are all armed against sinners and fight vnder GODS banner The finall cause is that the iustice of GOD may bee satisfied The causes of the crosse of the godly The causes of the crosse of the godlie are 1 The acknowledgeing and purging out of sin God doth not giue the bridle vnto the godly but by fatherly chastisementes restraineth recalleth and amendeth them 1. The acknowledging and relinquishing of sinne 1. Corin. 11.32 When wee are iudged wee are iudged of the Lord. Psalm 119.71 It is good for mee O Lord that thou hast humbled mee But hee giueth the raines to the wicked that they may gallop to destruction he endoweth them with the commodities of this life and suffereth them to enioy a short ioy thereby to shewe his loue towardes his creatures and to conuince them of vnthankfulnes and to take away al excuse from them 2. The hatred of the Diuell and the wicked 2. The hatred of the Diuel and wicked men Iohn 15.19 If ye were of the world the world would loue you The Diuel especially lieth in wait ambush against the church and assaulteth it both by tyrants and by heretiques to pul many from God 1. Pet. 5 8.
none Answere It is free vnto God to saue either al or none or some for he was not bound to vs that he should saue vs. Rom. 11.35 Who hath giuen vnto him first and he shal be recompensed Yet is it necessarie that he should saue some not by any absolute necessitie but by such as is called necessitie by supposition First because God hath most freely and vnchangeably decreed The necessitie not absolute but depending on the vnchangeable will and decree of God promised this deliuerie published A syllogisme thereof may be framed on this wise It is impossible that God should either lie or deceiue But God hath auouched and promised by an â—th that hee will not the death of a sinner but will that hee bee conuerted and liue The conuersion therefore and deliuerie of man not onelie may bee wrought but necessarily also is wrought Secondly In the beginning God created maÌ„ that he might for euer be magnified of him Epes 1.6 He hath made vs to the praise of the glorie of his grace And Psalm 89.48 Hast thou made al men for naught Wherefore seeing God is not frustrated of the end of his counsels it is necessarie that some be deliuered Thirdly God did not in vaine send his sonne into the world and deliuer him ouer vnto death Iohn 6.39 I came downe from heauen to doe his will which hath sent me And this is the fathers will which hath sent mee that of al which hee hath giuen mee I should loose nothing Mat. 9.13 I am come to call sinners to repentance 18.11 The Sonne of man is come to saue that which was lost Rom. 4.25 He died for our sinnes and is risen againe for our iustification Fourthly God more enclineth to the exercising and setting forth of his mercy than of his anger But he sheweth his anger in punishing the wicked Therefore he must shew his mercy in sauing the Godly 4 What manner of Deliuery this is THe deliuerie and setting of man at libertie is necessarilie compleat that is in al ponites perfect Our deliuerie most perfect euen from both euils both of crime and of paine First because God is not a deliuerer in part onely but saueth and loueth perfectly those whom hee saueth 1. Iohn 1.7 The bloode of Iesus Christ cleanseth vs from all sinne to witte as touching both the formall partes thereof the guilt and the corruption of sinne Secondly because he doth perfectly punish the wicked that his iustice may bee exactly satisfied by their punishment Therefore doth hee perfectly deliuer the godly from punishment because he is more inclining propense to mercy than to anger Thirdly because we were fully perfectly lost in Adam But Christs benefit is not imperfecter or of lesse force than the sin of Adam which it would be if he did not perfectly deliuer because al haue lost al their righteousnesse saluation and blessednes in Adam Therefore righteousnes and felicity is restored by Christ Each of these deliueries both from the euill of crime and from the euil of paine or punishment is necessarily perfect Because the image of God glory and blessednes which is restored vnto vs by Christ our redeemer is more glorious greater than that Our deliuerie from eternall death perfect in this life from other calamities in the life to come which we lost in Adam Our deliuery from euerlasting death or damnation is most perfect euen in this life both as touching the parts thereof and also in degree Because Christs satisfaction for our sinnes which is imputed vnto vs is a most perfect conformity and correspondence with the law of God Now from other calamities we shal be fully deliuered in the life to come when as the remnants of sin in vs shal be vtterly abolished In the meane season they are mitigated vnto the godly euen in this life turned into fatherly chastisements Our deliuerie from sinne in part here by regeneration but perfect in the life to come Our deliuery from crime or sinne by regeneration is perfect not at once in a moment but successiuely by degrees For in this life it is perfect as concerning the partes thereof but as by a beginning onelie that is all the partes of obedience are begunne in the redeemed or beleeuers so that as long as we liue here it is daily augmented by new accessions and encreasings But after the departure of the soule out of the body this deliuerie is perfecter because then man doeth wholy cease from sinne After the resurrection and glorification it shall bee most perfect both as touching the partes thereof and in degree For then shall God bee all in all that is hee shal immediatly blesse vs with exceeding happinesse so that nothing shall remaine in vs repugnaunt to God but whatsoeuer shal be in vs that shal be of god But now there is somewhat in vs which is not of GOD euen sinne it selfe 5 By what meanes mans deliuerie may be wrought THe meanes whereby we may be deliuered from the curse and beeing reconciled to God may be accounted iust before him is only one euen a full and condigne or worthy satisfaction that is punishment for sinnes committed or obedience omitted For the Lawe The law being transgressed no satisfaction but by suffering due punishment when as wee haue not perfourmed obedience dooth iustly exact punishment of vs this being sufficiently paied wee are receiued of God into grace and beeing indued with the holy spirit are renued to the image of God that wee may hence-forward obey his Law and enioy euerlasting blissefulnes Beeing therefore reconciled vnto God by satisfaction most fully perfourmed vnto the Law we are deliuered then from sinne also that is from corruption it selfe by regeneration that is by the forcible working of the holy Ghost abolishing it in vs and restoring true holines and righteousnes heere by beginning it and in the life to come also by perfecting and absoluing it This deliuery is necessarily knit with the former as a necessary effect with his proper nearest cause For God wil of that condition accept of this satisfaction and for it pardon our sinne so that wee leaue off to offend him hereafter thorough our sinnes and be thankfull vnto him for our sinnes pardoned and other his benefites For to bee willing to bee receiued into Gods fauour and yet not to be willing to cease from sinning is to mock God Wherfore they who are receiued of God into fauour are withall regenerated and satisfaction is the cause as of acceptation so also of regeneration Now that if satisfaction or sufficient punishment come not betweene there is no deliuery from the guilt or from sinne it selfe the cause hereof is gods great iustice and truth which his mercy dooth no way ouerthrowe Deut. 27.26 Cursed bee hee that confirmeth not all the woordes of this Law to doe them Matth. 5.18 It is not possible that one iot of the Law should fall that is be frustrate till al thinges
from the concrete to the abstract the reason doth not follow Christ therefore suffered according to his humane nature onelie making a sufficicnt and most perfect satisfaction thereby for our sins Which his satisfaction is made ours by applicatioÌ„ which is double The one from god who iustifieth vs for christs merit maketh vs to cease from sin The other from our selues who by faith apprehend applie vnto vs Christs merit by being fully persuaded that God for the ransome of his Son doth pardon vs our sinne Nowe that there was another nature in christ which nether suffered nor died is proued by these testimonies Ioh. 2.19 Destroie this Temple in three daies I wil raise it vp again 1. Pe. 3.18 was put to death concerning the flesh but was quickned in the spirit Reu. 1.18 I was dead and behold J am aliue Ioh. 18. I haue power to laie downe my soule and power to take it vp againe 3 The causes impellent or motiues of Christs Passion 1 THE loue of God towardes mankind Ioh. 3.16 So God loued the world that he gaue his onlie begotten Sonne 2. The mercy of God towards men fallen into sin 3. The wil of God to reuenge the iniurie of the Diuel who in reproch and despite of God auerted vs from him and maimed the image of God in vs in despite of the creator But here it maie be demaunded whether Christ fulfilled the Lawe or no and secondly if he did why then hee shoulde suffer so bitter a Passion Whereunto we aunswere first that he fulfilled the Law 1. By his righteousnes in obseruing it 2. By satisfaction in suffering punishment for our sinnes who had transgressed it Both which are most perfect Nowe to the second demand then why if Christ fulfilled the law was he so grieuously punished of God seeing punishment is the wages of sinne and sinne was not in him who neuer committed anie We answere that it was not for himselfe but for vs that hee was punished Reply A righteous man ought not to be punished for the vnrighteous Aunswere True except first he voluntarilie offer himselfe for them Secondly except he willinglie do suffer in such sort for them as that he yeelde a sufficient ransome and payment Thirdly except he haue the power of recouering himselfe out of the punishment once suffered Fourthly except he be able to bring to passe that they also for whom he offereth himselfe to satisfie leaue off to transgresse and sinne hereafter Fifthly except he bee of the same nature with them for whom he satisfieth If such a satisfier bee substituted there is nothing committed against the iustice of God for in so suffering both are saued both he that suffereth and they for whome hee suffereth Now such a suretie and satisfier was Christ who is not onelie man or of the same nature with vs but wee are also his members when the whole suffereth punishment the members also and partes are punished And for this coniunction of ours with Christ our head the Apostles commonly say that he suffered in Christ 4 The final causes or ends of his Passion THE first final cause or end of his passion is That his passion might bee a sufficient ransome for our sins or the redeeming of vs. 2. The mâ—nifesting of the loue goodnes mercie righteousnes of God while he punnisheth his sonne for vs. The chiefe finall causes then are Our saluation and the glorie of God To the former belongeth the knowledge of the greatnesse of sinne that we may knowe how great an euil sinne is and what it deserueth and further to knowe that death is not now pernicious and hurtfull to the Godly and therfore not to bee feared To the latter belongeth our Iustification wherein all the benefites are comprehended which Christ merited by dying euen our deliuery from death which hee bestoweth vpon vs. Obiection If hee haue satisfied for all then al should be saued Answere He satisfied for al as touching his satisfaction but not as touching the application thereof al not applying it vnto them Wherefore hee hath satisfied for al but doth not deliuer all but only those who by faith applie it And those he deliuereth 1. Because the Father ordeined him to this or because the Father will 2. Because the Son willingly offereth himselfe 3 Because this ransome is sufficient SVFFERED VNDER PONTIVS PILATE MEntion is made of Pilate in Christs passion 1. Because Christ would receiue from him a testimony of his innocencie that thereby we might knowe that he was pronounced innocent by the voice of the iudge himselfe 2. Beecause it was requisite that he should be solemnly coÌ„demned that we might know that hee though innocent was notwithstanding condemned that we might not be coÌ„demned as also he sustained death that we might be freed from it 3. That wee might be aduertised of the fulfilling of the Prophecy Gen. 49.10 The scepter shall not depart from Iudah nor a Law-giuer from betweene his feete vntill Shilo come For then was the Scepter taken from Iudah when Christ was a little after condemned of Pilate a Romane gouernour of whom before he was absolued This circumstance therefore is diligently to be coÌ„sidered in Christs passion that we may know him to be the Messias because al conditions are fulfilled in him which are required in the Messias Whereof this Prophecie of the taking away of the Scepter from Iudah was one 4. That we might know that Christ was condemned of God himselfe also and therefore that hee satisfied God for vs. For the head and gouernour of ordinarie iudgement is God himselfe Wherefore Christ was not to haue beene priuily taken away by the Iewes neither to be drawen to death by tumult and disorderlie but by lawefull order and iudgement and by inquisition made concerning all the accusations of Christ God would haue him first to be examined that his innocencie might appeare Secondly to be condemned that it might appeare that hee beeing before pronounced innocent was now condemned not for his owne fault but for ours and that so his vniust condemnation might be insteed of our most iust condemnatioÌ„ Thirdly to be put to death both that the prophecies might bee fulfilled and also that it might appear that both Iewes Gentils did put Christ to death CRVCIFIED I Beleeue in Christ Crucified that is I beleeue Christ did vndergo this punishment and this curse of the Crosse for my sake and that he was made obnoxious for my sake to Gods curse which I and we all deserued a type also of which curse was the death of the Crosse cursed by God himselfe Now for three causes would God haue his Sonne suffer the punishment of so ignominious a death 1 That we might knowe The curse due for our sinnes to haue laine vpon him so should be stirred vp to greater thankefulnesse considering how detestable a thing sinne is so that it could not be expiated or satisfied for but with the most bitter and most opprobrious and shamefull
dead corps A dead body is indeed void of sense and feeling but yet notwithstanding ignominious is it for the bodie to be committed vnto the earth as it is said To dust shalt thou returne And as Christes resurrection from the dead and death is a part of his glore so his burial that is the debasing of his bodie to bee in the same state with other dead carcases is a part of his humiliation 3 A certaine type was to be fulfilled It was foretolde by the type of Ionas remaining 3. daies in the Whale That the Messias should be buried Therefore for the fulfilling of this type he ought also to be buried and to remaine vntill the third day in the graue 4 He would be buried that he might not be afraid of the graue but might knowe that our head Christ Iesus had laid open the waie vnto vs by the graue and death to celestiall glorie and therefore shall wee bee raised out of the graue albeit we die giue vp the Ghost 5 That we might knowe how we are indeed deliuered from death For in his death a testimonie and record whereof is his buriall consisteth our saluation 6 That it might be apparent and manifest as concerning his resurrection euen that hee was able indeede to rise againe and to shew that hee hath ouercome death and that his resurrection was not imaginarie but the resurrectiō of a reuiuing corps 7 That we beeing spirituallie dead that is to sin might rest from sinne Rom. 6.4 Wee are buried with Christ 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 walke in newnesse of life HE DESCENDED INTO HEL I Beleeue in Christ who descended into Hel that is I beleeue that Christ for me sustained in his soule infernall hellish pains tormentes that exceeding ignominie which is due vnto the wicked in Hell that thereby I might not descend into hell and that I might neuer bee forced to suffer them all which otherwise I should suffer in hell eternallie but that of the contrarie rather I might ascend with Christ into heauen and there enioie with him exceeding happinesse and glory for euer and euer This is the vse and profite of this Article of Christes descension into hel Now wee are a little more at large to declare what is the meaning of that Article or what is properlie that Descension of Christ into hell Hell in Scripture is taken three waies For it signifieth 1. The graue Genesis 42.38 Then yee shall bring my graie heade with sorrowe vnto hell Psalm 16.10 Thou wilt not leaue my soule in Hell neither wilt thou suffer thy holy one to see corruption 2. The place of the damned As in the storie of the rich man and Lazarus 3. The paines of hell that is the terrours and tormentes of the soule and conscience Psal 116.3 The griefes of hel caught me 1. Sam. 2.6 The Lord bringeth downe to hel and raiseth vp that is into exceeding pains and torments out of which afterwards he again deliuereth In this third sense is it taken in this Article for it cannot be vnderstoode of the graue because there goeth before He was buried If anie say that this latter Article is an exposition of the former hee saith nothing For as often as two speeches expressing the same thing are ioyned together so that the one is an exposition of the other it is meete that the latter bee more cleare and open than the former againe it is not likely in this so briefe succinct a confession that the same thing should be twise spokē in other words Neither cā this place be vnderstood of the place of the damned For Christ said Into thy hands I commend my spirit to the Theef This day shalt thou be with me in Paradise as if he should saie This day shalt thou be with me as touching my soule in Paradise that is in the place of euerlasting saluation or happinesse where thou shalt being deliuered from al tormentes enioie most pleasaunt quiet and repose This is not to bee vnderstoode of the Godheade of Christ as if that shoulde bee the same daie together with the soule of the Theefe in Paradise For the God-head is and shall bee euery where But thou shalt be in Paradise with me euen whom thou seest hanging on the crosse The descension of Christ therefore into Hell signifieth 1 those extreme torments and griefes which christ suffered in his soule namely the wrath of God against sinnes and that such as the damned feele partly in this life partlie in the life to come 2. The Exceeding and extreme ignomine and reproche which christ suffered That Christ suffered these thinges is prooued by the Testimonie of Dauid before alleaged The griefes of Hell caught mee which is sayde of Christ in the person of Dauid There are other the like sayings whereby the same is prooued Isa 53.10 The Lord would breake him and make him subiect to infirmities Mat. 26.38 My soule is verie heauie euen vnto the death The same doo those his vexations also shewe in the garden when he swet blood Isai 53.6 The Lord hath laid vpon him the iniquitie of vs all Therefore hee crieth out Mat. 27.49 My God my god why hast thou forsaken mee The same is proued also by this reason euen because hee ought to suffer not onlie in body but in soule to for vs that hee might also redeeme our soules Obiection 1. The articles of faith ought to be vnderstood properlie Aunswere True except an article beeing taken according to the proper signification be disagreeing from other places of scripture But this Article of Christs descension into Hell beeing taken properlie is much repugnant to that saying of Christ Iohn 19.30 It is finished For if Christ fulfilled and finished all the parts of our redemption on the Crosse there was no cause why hee should descend into Hell that is vnto the place of the damned Obiection 2. Hee descended into Hell and that by a locall descension as the papists affirm to deliuer the Fathers thence Answere 1. Wee denie that christ descended locallie into Hell and that for this reason Jf christ did locallie descend into Hell hee descended either as touching his Godhead or as touching his soule or as touching his body Not as touching his Godhead For that is euerie where Not as touching his soule because he saith Father into thy handes I commend my spirite Replie But hee might also bee in the hand of his Father that is in his Fathers protection euen in Hell According to that Psalm 139.8 If I lie downe in Hell thou art there that is there also will god haue care ouer mee and there also will hee keepe me that I perish not Answere One place enterpreteth another for he had said before vnto the Theefe This daie shalt thou be with mee in Paradise that is in the place and state of the blessed where both
remission of sinnes is giuen REmission of sins is giuen by faith Remission of sinnes giuen by faith through the working of the Holy Ghost by which being wrought and kindled in vs by the holy Ghost wee receiue the same Therefore the purpose and decree of God of remitting sinnes is euerlasting but the executing and performance thereof is when by faith we applie remission of sins vnto vs. So also God doth alwaies loue his elect but that loue is not poured out in their hearts before their repentance For they haue that certain testimonie of conscieÌ„ce by the gift of the holy Ghost that they are loued of god so haue their sins remitted who truly conuert and repent Oâ— THE RESVRRECTION OF THE FLESH THE chiefe quâ—stions 1 What the Resurrection is 2 The Errours concerning the Resurrection 3 Whence it may appeare that the Resurrection shall certainelie be 4 For what end the Resurrection shal be 5 By whom 6 How 7 When. 8 What bodies shall rise 9 Whether the soule be immortall 1 WHAT THE RESVRRECTION IS THE Word Resurrection signifieth sometime preseruation The resurrection of the flesh is a restoring of the substance of our bodies after death euen of the same matter whereof they now consist and a reuiuing and quickening of the same bodies with life immortall and incorruptible by the same immortall soule whereby they now liue which God will woorke by Christ in the ende of the woorlde by his diuine vertue and power which restoring also shal be of the elect vnto the eternall glorie of God but of the reprobate vnto eternall paines That is 1. There shal be a restoring of the same bodie which is a recollecting gathering together of the same matter which was scattered and seuered into al the Elementes 2. An vniting of it with the same soule and a reuiuing of it 〈◊〉 the same soule which also it had before 3. A putting off of al infirmities a putting on of immortality 2 The Errours concerning the Resurrection THE Errours helde of the resurrection are of three sortes Some haue vtterlie denied it and haue auouched the souls to die together with the bodies 2. Some haue granted the immortalitie of the soule but haue constred the resurrection to bee a resurrection in this life but the bodies they denied to rise at all although the soules of the godlie haue fruition after death of euerlasting happinesse 3. Some as Anabaptistes deny that the verie selfe same bodies which we now haue shal rise again but they saie that Christ at his second comming will make new bodies 3 Whence it maie appeare that the Resurrection shall certainlie beâ— IT maie be verily collected probably out of philosophie that there shal be sometime a resurrection Probable proofes of the Resurrection yeelded by philosophie but no necessarie demonstrance but no necessarie demonstration can bee yeelded thence that the Resurrection shall certainly bee For in philosophy are manie principles which accord not with the sacred writinges of Gods spirite Againe in philosophy the knowleege which it hath of Gods iustice and trueth is but a maimed reason But in the holie writ of God the reasons are firme true Hence alone therefore is demonstration giuen for the most certaine accomplishment of the Resurrection And this first by testimonies of scripture then by reasons drawn out of scripture The testimonies of Scripture The Testimonies of scripture for demoÌ„strance of the Resurrection which confirme the certaintie of the resurrection hereafter to come are most euident and those taken both out of the olde and new Testament Iob 19.25 I am sure that my redeemer liueth and hee shall stand the last on the earth and though after my skin worms destroy this bodie yet shal I see God in my flesh Iohn 5.28 The hour shal come in the which all that are in the graues shall heare his voice And they shal come forth that haue doone good vnto the resurrection of life but they that haue doone euil vnto the resurrection of condemnation Iohn 6 40. I wil raise him vp at the last day 1. Corint 15.13 If there bee no resurrection of the deade then is Christ not risen And if Christ be not risen then is our preaching vaine and your faith is also vaine Reasons drawen out of the scripture for proofe thereof The reasons which are drawen also out of Scripture are diuerse 1. God promiseth eternall life not to the soule onelie but also to the bodie of the godly and contrarie to the vngodly hee threatneth eternall punishment and paines both of bodie and soule and these promises and threatninges of God must bee fulfilled For the certainty of them is vnchaungeable But they shal not bee fulfilled if the deade shal not rise Seeing therefore God dooth most certainelie in his good time accomplish that which hee promiseth to the godly and menaceth to the wicked it followeth of necessitie that the dead must rise againe 2. The mercie of God is perfect as which extendeth it selfe to the whole man and which will haue vs wholy saued Therefore our bodies also shal rise again 3. The mercie and loue of God towardes the godly is perpetuall and vnchaungeable so that what hee once will of his fatherly loue towardes them perfourme vnto them the same he euer will But he wil haue the godly saued both in soule and bodie therefore they must be both in soule and bodie euen whole saued and therefore that they maie bee whole saued they must needes rise againe 4. The perfect iustice of God requireth that the same wholie whereby they sinne should be punished with eternall paines But they sinne both in their whole bodie and in their soule Therefore their bodies also must be raised againe because they ought no lesse in body than in soule to suffer eternal pains 5. Christ is risen therefore wee also shall rise This sequele is most sure For first Christ therefore rose againe that hee might raise vs. Secondly Christ is our head and we his members Seeing then Christ our head is risen we also his members doubtles shal rise For the glorie of the head requireth this that he haue his members sutable in like condition with him Wherefore if the members should continue rotten the head should not be glorious Thirdly The same spirite is in vs which is in Christ raised he ioineth and vniteth vs with Christ and worketh the same in vs which he doth in Christ neither is at anie time not like himselfe But he hath raised Christ Therefore also hee will raise vs. 6. It is saide that Christ shall haue an euerlasting kingdome but this he should not haue if our bodies should alwaies continue in death for neither would it suffice that our soules are immortall or eternal without our bodies For that Christs kingdome may be eternall he must haue eternall subiects and those wholy eternall Therefore our bodies also shall rise that so wee whole may bee subiect eternally vnto Christ our king
or more acceptable vnto the godly than to serue for the manifesting of gods glory either by life or by death As Phil. 1. it is said As alwaies so now Christ shall be magnified in my body whether it bee by life or by death c. Last of all if they say that the soule hath neither sense nor action but by bodilie instruments and therefore being naked and destitute of these is destitute also of sense motion and operation To graunt vnto them this Antecedent of the soule being in the bodie yet notwithstanding of the soule freed from the bodie both learned Philosophers confesse the contrarie the word of god testifieth the contrarie as 1. Cor. 13.9 We know in part we prophecie in part but when that which is perfect is come then that which is in part shal be abolished OF EVERLASTING LIFE THIS Article is placed in the end 1. Because it is perfectlie fulfilled after the rest 2. Because it is an effect of all the other articles that is we beleeue all the other articles for this and all things that we beleeue were done that we might beleeue this article and so at length inioy euerlasting life This article is the end and roofe of our whole saluation and life The chiefe questions of euerlasting life 1 What euerlasting life is 2 Of whom it is giuen 3 To whom it is giuen 4 Wherefore it is giuen 5 When it is giuen 6 How it is giuen 7 Whether in this life wee may bee assured of euerlasting life 1 WHAT EVERLASTING LIFE IS What life is in generall LIFE is defined among Philosophers diuersly and it is indeede a word of diuers significations signifiyng diuers things In generall it is either the verie existence and being of the soul with the bodie or the operation of a liung thing that is it signifieth to be or to doe those things which are proper vnto a liuing nature for it is taken both for the first act and for the second Therefore death is the destruction of a liuing thing and of the power or facultie of woorking Or Life is an aptitude of a liuing thing to worke the operations proper vnto it and is also the operations themselues by reason of the Vnion of the bodie with the soule Generally both as touching god and Angels and men it is the existence or being of a liuing thing and the facultie or power wherewith euerie liuing thing beeing endewed dooth exercise the operations and actions of life Spirits also liue but they haue not that from life but from their very nature essence Now when we mention euerlasting life we restraine the word for then it speaketh of the euerlasting life of men Angels That is called Euerlasting 1. Which hath neither beginning nor ending Life euerlasting hath a beginning but no end 2 Which hath no beginning and hath an ending as the decrees of god 3. Which hath a beginning but shal haue no end as euerlasting life But this question seemeth vnexplicable because it is said thereof Jsai 64.4 and 1. Cor. 2.9 Neither eie hath seene neither eare hath heard neither came into mans heart the things which god hath prepared for them that loue him Yet we will see what may be knowen concerning this question of the holy Scripture 1. Life in generall signifieth to liue or to be as wee restraine beeing to a thing liuing that is to bee endued with a soule which soule is that whereby we liue and the naturall life is the remaining or dwelling of the soule in a liuing bodie and the operation of the soule or the facultie of the soule working those actions which are proper to a liuing thing For the soule is the essential forme of life which who haue liue 2. Euerlasting life is nothing else but to be as we restrain being to a regenerate man which To be The full definition of euerlasting life is to haue the Jmage of god restored according to which we were at the first created But to explane expouÌ„d this we haue need of a more ful definitioÌ„ Wherefore euerlasting life is the habitation or dwelling of god in Angels and men by the holie ghost and the true knowledge of god his will and all his woorkes kindled by the same spirite in their hearts and true and perfect righteousnes and wisedome that is a perfect conformitie and correspondence of their will and powers and operations with the minde and will of god as also a ioy resting on god and a sufficiencie of all good thinges in god as touching both soule and bodie which shall neuer be interrupted hindered or haue an end Life euerlasting is 1 The knowâ—ege of God and wisedome The proofe and confirmation of the partes of this definition is easie 1. It is the knowlege of God and wisedome Iohn 17.3 This is life eternall that they know thee to bee the onelie verie God and whom thou hast sent Iesus Christ 2. 2 Righteousnes It is righteousnesse Luk. 20.36 They are equall vnto the Angels 3 Ioy. 4 Sufficiencie in God and are the sonnes of God since they are the children of the resurrection 3. It is ioy Ioh. 16.22 Your ioy shall no man take from you 4. It is sufficiencie in god Reuel 21.22 The Lord god almightie and the Lambe are the Temple of it And the Citie hath no neede of the Sunne neither of the Moone to shine in it for the glorie of god did light it and the Lambe is the light of it All those good things which we possesse here shall then be perfect 1. Cor. 13.10 When that which is perfect is come then that which is in part shall be abolished 5 Without interruption 5. It shall not be interrupted Reuel 21.4 God shall wipe away all teares from their eies Luk. 1.33 Of his kingdome shall bee no end Dan. 7.27 And the kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall bee giuen to the holy people of the most high whose kingdome is an euerlasting kingdome that is which hath neither beginning nor ending 3 Euerlasting life is that which hath a beginning but is without end In this third sense also shall wee enioy euerlasting life Obiection Euerlasting life is to liue euerlastinglie But the wicked also shall be raised and be immortall because they shall liue eternally Therefore the wicked shall haue euerlasting life Answere By the name of euerlasting life is not meant the presence of the soule in the bodie that is the naturall life but this being presupposed there is furder meant a spirituall life which the holy Ghost woorketh by his proper function and office Now with the naturall life in the wicked shall bee ioyned 1. A reiection from God 2. A priuation and want of the knowledge and grace of God 3. A perpetuall and vnutterable torment and vexation Their worme shal neuer die There shall bee weeping and gnashing of teeth Here-by is vnderstoode that euerlasting
death is The euerlasting death of the wicked and is so called not because the reprobate by once dyeng shall fulfill it but because they shall die perpetuallie and shall feele perpetuall tormentes 2 Who giueth euerlasting life Euerlasting life the worke of all three Persons GOD alone giueth eternall life the Father giueth it by the son the holy ghost Of the Father it is said Ioh. 5.21 As the Father raiseth vp the dead and quickneth them so the son quickneth whom he will In which place the same is affirmed of the son also as in like maner in these folowing Ioh. 14. In him was life Isai 9.6 The Father of eternitie Iohn 10.28 I giue vnto them eternall life that is not by merit onely but also by power and working Of the Holy Ghost likewise it is saide Iohn 3.5 Except a man bee borne of water and the spirit hee can not enter into the kingdome of God Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit dwelling in you And this testimonie is to bee obserued for the confirmation of the Godhead of both Obiection But the ministers also giue life according to that of Paul 1. Cor. 4.15 In Christ Iesus J haue begotten you through the Gospel Aunswere Christ and the holy Ghost giue life by their owne power the ministers are onely instruments by whom Christ worketh through thâ— vertue of his spirite Replie But Christ giueth life by a communicated power Therefore not by his proper power Answere He giueth it by a power communicated but communicated from euerlasting as he was begotten from euerlasting Ioh. 5.26 As the Father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe 3 To whom euerlasting life is giuen EVerlasting life is giuen to all the Elect All the Elect they alone are partakers of euerlasting life and to them onely Joh. 10.28 I giue vnto them eternal life that is to my sheepe who are his elect and chosen Iohn 17.9 I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and verse 12. Those that thou gauest me haue I kept and none of them is lost but the childe of perdition Againe faith and repentaunce are proper vnto the Elect only but these are part of eternal life Therefore eternal life belongeth to the Elect onely Rom. 11.7 The Elect haue obtained it and the rest haue beene hardened Wee must obserue in this place whereas the question is To whom euerlasting life is giuen that it is better to answere That eternal life is giuen to the Elect than to say it is giuen vnto the conuerted * As they are elected so theâ— are but chosen to eternall life as they are conuerted so they are in part admitted vnto it and begin to bâ— put in possession of it For conuersion and faith are the beginning of eternal life And to say Eternal life is giuen to the conuerted were all one as if you woulde say life is giuen to the liuing 4 For what cause euerlasting life is giuen THE impellent or motiue cause of euerlasting life giuen vnto vs is the alone free mercy of God For a good thing doth communicate it selfe and make others partakers of it and his loue towardes mankinde God of his â—ree mercy giueth vs for Christs sake euerlasting life that wee might praise and magnifie the same his mercy for euer And he will that euerlasting life bee giuen vs and himselfe giueth the same vnto vs for the alone intercession and merit of Christ imputed vnto vs by the comming and interposing whereof gods mercy is more illustrated and manifested than without it But no work of man either foreseene in vs or present is the cause of this eternall life whereunto notwithstanding wee are brought by many meanes Before the beginning of eternal life our woorkes merit eternall death after the beginning thereof all our woorkes are effectes thereof and nothing is cause of it selfe The final cause or end for which eternal life is giuen vs is that the mercy of God might be acknowledged and magnified of vs. Eph. 1.6 To the praise of the glorie of his grace wherewith hee hath made vs accepted in his beloued For the same cause God giueth vs eternall life for which hee chose vs. 5 When euerlasting life is giuen Euerlasting life is beguâ— here by conuersion IN this life is giuen the beginning of eternal life and that necessarily For vnto whom life euerlasting is not begunne to be giuen here that is who beginneth not here to feele a part of eternal life to wit faith and conuersion vnto him life euerlasting shal neuer be giuen after this life 2. Corinth 5.2 Therefore we sigh desiring to be clothed with our house which is from heauen Because that if we be clothed we shal not bee found naked It is consuÌ„mated in the worlde to come by glorification The consummation of euerlasting life is after this life for vnto whom euerlasting life is begunne to bee giuen here to them shal it be giuen finished compleate and consummated And of this consuÌ„mation ther are two degrees one when the soule is presently carried into heauen because by the death of the bodie we are freed from all infirmitie the other degree is greater higher and more glorious when in the resurrection of the bodies the soules shall againe be vnited to their bodies because after the resurrection we shal be made glorious and shall see God euen as hee is Iohn 5.24 He that heareth my word and beleeueth in him that sent mee hath euerlasting life and shall not come into condemnation but hath passed from death to life 1. Iohn 3.2 Nowe are wee the Sonnes of GOD but yet it dooth not appeare what wee shall bee and wee knowe that when hee shal appeare we shal bee like him for we shal see him as he is 6 How euerlasting life is giuen vnto vs. EVerlasting life is giuen vnto vs by the holy Ghost God giueth vâ— euerlasting â—iâ—â— by the outwâ— ministerie 〈◊〉 thâ—â—warde miâ— of the spirit and the holy Ghost giueth it vs in this life by the ministerie of the word by the worde he worketh in vs the knowledge of God and his wil This knowledge hath following it a study and desire more and more to know God and to liue according to the prescript of his will It is giuen heere vnto infants so that they haue an inclination to repentaunce and faith But the consummation and accomplishment of euerlasting life shal be giuen vs after this life immediately Now that it is heere giuen vs mediately by the woorde is prooued by plaine testimonies of Scripture John 6.68 Whither shall wee goe say the Disciples Thou hast the words of life 1. Corint 4.15 Jn Christ Jesus J haue begotten you through the gospel Rom. 116. The gospell is the power of
to haue ascended from a lower place into an higher and to remaine in heauen vntill hee come to iudgement Nowe that some except That Christ dooth descend from heauen as oft as the supper is administred it is already refuted 4 We take not awaie the doctrine of the properties of christs humanitie Answere They altogether take it away For they wil haue his humane nature to be such as is not seene nor felt nor limited in place Reply But christ did put off these infirmities reteined the essential properties Answere But these are verie essential properties which being taken away the verity also and truth of his humane nature is taken awaie Austine saith Take awaie from bodies their spaces and they shall be no where 5 We abolish not the Doctrine concerning the communicating of properties of both natures Aunswere Yea but they endeuour it For they apply those properties of his diuine nature which are affirmed of the whole person in the concrete to both natures J wil be with you to the ende of the world This they vnderstand of both natures which is all one as if when it is said Christ God and man was circumcised one should thus conclude Therefore the godhead of Christ was circumcised as wel as his flesh Replie This onelie wee adde That those Articles belong to them Aunswere After this sort all sectes may shift off all testimonies of Scriptures But they belong hither and that by a double right 1. Because they are written of the bodie of Christ But the body of Christ belongeth to the supper Therefoâ—e these Articles also belong hither For they shew how Christs bodie is to be eaâ—en 2 They belong hither because no Article of faith is at variaunce with another So belongeth hither also the Doctrine of iustification because in the â—upper no other iustice or righteousnes must bee sought for but by the bloud of Christ 6 The manner how we eate it is not to bee defined Answere They commit a double fault in so saying 1. When they denie that the maner is to be defined and so contradict and gain saie the Scripture which defineth it and sheweth that it is spiritual that there is wrought an vnion with Christ by faith through the holy Ghost 2. They themselues define the manner as it clearly appeareth by their writings 7 The saieng of Durandus is true We heare the woords we perceiue the motions we know not the manner we beleeue the presence Aunswere Durandus maketh nought either for you or against vs or for himselfe because he was a Papist And againe if his saying be rightly vnderstoode we may admit it We heare the words This is my bodie not that we eate with our mouth the bodie of Christ in the breade Wee perceiue the motions that is we perceiue the bread to enter into our mouth not the bodie of Christ We know not the maner that is not perfectly to wit after what maner the holy Ghost is eueriewhere whole in Christ and in al the Saints and how he vniteth vs in Christ We beleeue the presence namely such as is the eating and as is the vnion of the members and the head 8 We teach this onelie That the bodie and bloud of christ is trulie substantiallie and naturallie exhibited Aunswere Wee grant that we eat the true bodie of Christ So then is their disputation vaine and friuolous First Because they confesse that wee are made partakers of the true bodie of christ and that wee must not question of the manner For this wee graunt Secondly Because the reasons and refutations which they bring are of no weight or moment Certaine reasons whereby is proued That the bodie of Christ is not present either in or vnder or at the bread of the Lords Supper neither is corporallie eaten Vnder With Jn or At the Bread 1 BEcause hee tooke a true humane nature Whereunto wee ad also that wee cannot eate him otherwise than his disciples did in the first Supper 2. He truely ascended out of earth into heauen 3. Such is our eating of him as his abiding is in vs. 4. All the Saints of the old and new Testament haue the same vnion with Christ 5 Christ onely is able to offer himselfe vnto his Father Now it is necessarie in the vse of the Supper to craue of God remission of sinnes Wherefore if he bee present at the bread we must craue of him and so wee offer the bread But in the New testament it is not lawfull to direct our prayer to any certaine place 6. The blessings which are promised vnto the godly onely are spirituall Vnto these and other fore alleaged reasons commeth the consent of the auncient Fathers Ambrose Athanasius Austine Basil Bede Bertram Chrysostome ClemeÌ„s Alexandrinus the councell of Nice Ciprian Cyrill Denis Gelasius Gregorie the Great Gregorie Nazianzene Hezichius Hierom Hilarie Irenaeus Justine Leo Macharius Origen Procopius Gaza Tertullian and so forth THE SECOND APPENDIX OR ADDITION Arguments whereby the opinion of Vbiquitaries is refelled and the truth of sound doctrine confirmed THE FIRST ARGVMENT THE Marcionites and Manichees imagined that Christ had not a true and solid bodie but onely made shew of the shape of a bodie so that hee seemed onely to haue flesh and bones whereas indeed hee had them not And further that the verie incarnation and al the motions and operations of christ did but only seeme so in outward appearaÌ„ce whereas in the truth of the thing there was no such thing done Now the opinion of Vbiquitie and of the reall communicating of the properties of both natures doth raise againe from Hel that phantasticall dotarie and frensie of those heretiques Therefore it is no lesse to bee abandoned and banished out of the church to Hell than that heresie of the Manichees That this opinion of Vbiquitie doth giue life againe to the former wee proue The Vbiquitaries are of opinion and so teach That all the properties of the Godhead were presently from the verie point of Christs conception reallie effused from the Godhead of the woorde into the humane nature which christ tooke Hence these absurdities will folow 1. Christ shall not be truely borne of the Virgine if as touching the nature of his humanitie he was truely and essentiallie without the wombe of his mother before hee was borne and after hee was borne hee remained no lesse truely and substantiallie as touching his humanitie in that selfe-same wombe than before 2. Christ was not truely weake in his humane nature and subiect to passions if hee were then also as touching the same nature partaker of the Diuine maiestie and omnipotencie 3. Hee was not truely dead if also in the time of his death as touching his soule and bodie hee were essentiallie present euerie where together with his Godhead For the soul being euerie where present could not be really separated in distance of places from the bodie which also should be euerie where present and so neither could the body die but onely