viuification or quickening because as Christ is iustified from our sinnes by rising againe and therewithall is quickened so he that beleeueth in Christ is both iustified and quickened as the Apostle teacheth Ephes 2. vntill the 11. verse Therefore Paul Rom. 5. calleth the same iustification of life and opposeth it to the fault of condemnation and maketh an antithesis or matching of contraries betwene sinne that raigneth to death and the righteousnes of Christ which whosoeuer receiue they raigne in life verses 17.18.21 And in deede so as not onely Christ worketh in vs not onely that same newe life but also Christ is that life himselfe as him selfe saith I am the way the trueth and the life Iohn 14.6 And Gala. 2.20 Nowe I liue no more But Christ liueth in me Viuification therefore is the seconde fruit of the resurrection of Christ to wit for that Christ himselfe alwayes liuing is become our life through faith and because by the vertue which we drawe from our heade Christe through the spirite of faith we arise in this life into newnes of life that by liuing purely and holily wee might wholy consecrate our selues to the will of God This thing the Apostle teacheth Col. 3. If yee be risen with Christ seeke those thinges that are aboue where Christ is sitting at the right hande of God Care for heauenly thinges and not for earthly For this cause also the selfe same Apostle saith Rom. 6. that We are planted into the similitude of the death of Christ that being partakers of his resurrection we might walke in newnes of life In which wordes he not onely setteth out the resurrection of Christ as an example for vs to followe but also especially teacheth that this thing especially wrought in vs that by the vertue of the resurrection of Christ wee might rise agayne into a newe life Of the third fruit of the resurrection of Christ The thirde fruit which is ioyned with the second is the assurance of our perseuerance in faith and of full victorie against sinne and death For euen like as Christ dyeth no more but liueth the life which neuer can faile for in that he is dead he is once dead to sinne but in that he liueth he liueth to God death shal haue no further dominion ouer him Rom. 6. so they that are engraffed into Christ through faith do drawe out of him a spirituall life from which they can neuer fal and which no not in the verie separation of the body and of soule can bee extinguished as Christ saith If any man keepe my word he shall neuer see death Iohn 8.51 Therefore seeing the faithfull liue this life of Christ in an entrance or beginning the force and nature whereof shed into their minds from Christ is such as it can neuer altogether die they are also assured of the full consummation and perfecting of it The selfe same thing also Peter teacheth 1. Epist 1. Blessed be God and the father of our Lord Iesus Christ who of his great mercie hath begotten vs into a liuely hope through the resurrection of Iesus Christ from the dead And verse 4. 6. he laieth the cause foundation of a liuely hope in the mercie of the father resurrectiō of Christ because as Christ after that hee arose in our name by the mercie of the father he alwaies liueth so hope also hath a permanent and indurable life in him partly regeneration being begone and partly it loketh for it in that same full consummation and finishing In the first to the Ephesians verses 19.20.23 there is a notable place most fit and agreeable vnto this doctrine to wit that God doeth shewe foorth that selfe same power in vs whiles he giueth vs faith which hee wrought and declared in his sonne when he raised him vp from the dead and that same substantiall word it selfe to be that which filleth all in all thinges The same also 1. Pet. 1. verse 3.5 2 Cor. 4.14.16 And from hence floweth that same certaintie concerning full victorie against sinne against the assaultes of sathan and death For like as that euerlasting worde in flesh which it tooke and which in it owne power it raised from the deade Iohn 10. ouercame our sinne imputed vnto him death so also that same euerlasting worde shall not cease dwelling by grace in the faithfull but vtterly to abolish in those also the remnauntes of sinne and death already ouercame by his vertue and power 1. Corinthians 15. vers 54.57.58 1. Iohn 5.4.5 For by no other vertue and power but by the verie same whereby that euerlasting worde in that receiued lumpe ouercame our sin and death we know also according to the promise the same worde also working in vs that wee shall vanquishe and ouercome Io. 4. Because he is mightier that is in vs then he that is in the worlde This certayntie of our perseueraunce in true faith and of a full victorie through faith bringeth to passe that we take all thinges from his hande whether they be thinges prosperous or full of aduersitie being fully persuaded that all those thinges doe hasten the fruition of that same victorie which now is gotten for vs by Christ 1. Cor. 15. Thankes be to God who hath giuen vs victorie through our Lord Jesus Christ The same is in the 2. Cor. 4.15 Concerning the last fruite of the resurrection of Christ SEing that not only our soules but also our bodies are mēbers of our head Christ through the bonde of the spirit of faith 1. Cor. 6. ver 5. 15. Rom. 8.11 therefore in the resurrection of our heade Christ our bodies haue a certaine pledge and seale that they are not onely raysed vp from sinnes in this life as was shewed in the second fruit but also the selfe same bodies which are yet mortall haue both nowe the right of euerlasting life and through that same quickening spirit of Christ are repaired to the fruition of him and to true immortalitie in the end of the world and that in the selfe same state and condition with the glorious body of Christe Phil. 3. Who shall transforme our vile body that it may be fashioned like vnto his glorious body according to that effectuall working whereby hee is made able to subdue all things vnto himselfe 1. Cor. 15.49 As we haue borne the image of the earthly Adam so shall we heare the image of the heauenly The last fruit therefore of the resurrection of Christ is tha◠immortalitie is adiudged vnto vs from God himselfe made in the raysing vp of the Messiah and offered vnto vs by the Gospell and sealed by the spirite of Christe 2. Tim. 1.10 Who hath abolished death and hath brought life and immortalitie vnto light thorough the Gospell To the Ephesians chap. 1. In which Christ also you haue hoped hauing heard the worde of trueth euen the gospell of your saluation in which also after that ye beleeued ye were sealed with the holy spirite of promise whiche is the
Iesus hath God raised vp whereof we are all witnesses The figure of Ionah Cap. 2 is manifest and expounded of Christ himselfe Math. 12. â—9 40. Esay 53.8 He was taken out from prison and iudgement and who shall reckon his age and generation And in the 10. verse when he shall make his soule an offeringe for sinne he shall see the seede that shall prolong his daies and the will of Iehouah shall prosper in his handes There is also cited of Paul Acts 13. the 55. Chapter of Esay and the 2. Psal and the 16. to the ende hee may shewe that Christ must rise againe that he might declare himselfe to be the very sonne of God Rom. 1. and that that same couenant of God made with Dauid might be firme and euerlasting Nowe Paules sermon is on this sorte Men and brethren you sonnes of the stocke of Abraham and those amongest you that feare God to you is this worde of saluation sent For the inhabitantes of Jerusalem and their rulers because they knewe him not nor yet the wordes of the prophetes which are read euery Sabboth day they haue fulfilled them in condemning him and though they found no cause of death in him yet desired they Pilate to kill him And when they had fulfilled all thinges which were written of him they put him beeing taken downe from the tree into a sepulchre but God raised him from the dead and he was seene many daies of them which came vp with him from Galile to Hierusalem which are his witnesses vnto the people And we preach vnto you that touching the promise made vnto the fathers God hath fulfilled it vnto vs their children in that he raised vp Iesus euen as it is written in the second Psalme Thou art my sonne this day haue I begotten thee Nowe in asmuch as he hath raised him vp from the dead and he shall no more returne into corruption he hath saide I will giue you those same firme and good things of Dauid Wherefore he saith also in an other place Thou wilt not suffer thine holy one to see corruption Howbeit Dauid after he had serued his time by the counsaile of God he slept was laide with his fathers sawe corruption but he whom God raised vp sawe no corruption Be it knowne vnto you therefore men and brethren that through this man is preached vnto you the forgiuenes of sinnes and from all things from which you could not be iustified by the lawe of Moses by him euery one that beleeueth is iustified Beware therefore least that come vpon you which is spoken of in the Prophet Daniel and other Prophetes foreshewe both that both the Messias is to be cut of and yet notwithstanding that he shall raigne for euer Therefore he must be quickened againe For abiding in death he raigneth not Daniel 7. and 9. Iohn 2. Destroy this Temple and I will raise it vp againe in three daies where also is prophesied concerning the fulfilling of that prophesie in the 2. of Aggei Iohn addeth when he was arisen from the deade his disciples remembred that he had saide this vnto them and they beleeued the scripture and the word which Iesus had spoken vnto them 1. Cor. 15. doth witnesse at large the resurrrection of Christ and the fruite of it And the Euangelistes they beare witnesse concerning the resurrection they set it out and confirme it by the testimonies of Angels Math. 28. Mark 16. Iohn 20. 21. Luk 24. The meaning of this article The third day he rose againe from the dead I Beleeue that it was impossible that that same holie Iesus the Christ and annointed of God should be holden of death which entred into the worlde for sinne onely Actes 2. aswel because he was pure in himselfe from all blot of sinne as also because he abolished our sinnes which were laide vpon him and also because the humanitie beeing personally vnited to the diuine nature or to that same substantial quickening worde and that therefore the bondes of death beeing loosed that he arose againe the thirde day by his diuine power and appeared againe to his disciples in life deuoide of al passion and mortalitie and so declared himselfe in verie deede the conquerour of our sinne and of death Matth. 28. Marke 16. Of the vse or fruite of the resurrection of Christ THe vse or fruite whereof we be partakers of the resurrection of Christ is fourefold The first is that the resurrection of Christe is a publike testimonie that by the Messias as Daniel speaketh there is brought a perfect and euerlasting righteousnes vpon all and ouer all that doe beleeue For seeing that he is deade not in his owne but in our sinnes that were laide vpon him and that out of them he is arisen againe to a life that shall neuer die hence there shineth to the mindes of all beleeuers a wonderfull light that not so much as one of all their sinnes remained vnwashed or vnsatisfied For if so be that there had remained but one of all their sinnes which none excepted Christe tooke vpon him either not thoroughly punished or imperfectly punished then could not Christ our pledge and truce-maker rise againe for asmuch as where there is but one sinne there of necessitie must death be for so hath the vnchangeable trueth and righteousnes of God decreed Rom. 6. The wages of sinne is death Neither yet doth the resurrection of Christ so make to our iustification as it is onely a publike testimonie thereof but also in a more highe consideration and that sound perfect euerie manner of waie to wit that that same raising vp of the Sonne is as I may say an actual remission from the sinnes of all them which beleeue For euen as the Father by deliuering Christ to death hath in deede condemned our sinnes in Christ Rom. 8. verse 3. so also by raising him from death he hath in the same deed absolued Christ from our sinnes and vs in Christ There is a most sure demonstration of this doctrine in the 1. Cor. 15. If Christ saith he be not risen againe in vaine is our faith ye are yet in your sinnes that is to say ye are yet guiltie before God Therefore because Christ is arisen we are not any longer in our sinnes that is we are in very deede absolued from them in this very thing that the father hath raised him from the dead that they might not be laide to our charge 2. Cor. 5.19 So also is that same place to be taken Ro. 4. For it was written not for Abraham alone for that this was imputed vnto him but also for vs to whome it shoulde come to passe that it should be imputed that is to say to them which beleue in him who hath raised vp our Lorde Iesus from the dead who was deliuered for our sinnes raised vp againe for our iustification What hath the father done by deliuering Christ to death He hath deliuered him for our sinnes he hath punished our
vs and through his efficacie or operation whereby as the king of his Church he first bringeth our heartes to the knowledge of their euill and to the consideration of the diuine righteousnesse and createth in them the studie of reconciling themselues to God and conuerting them to his wil. Now afterwards things thus set in order he offreth the worde of reconciliation and engendreth faith in them through which he communicateth himselfe after whom they thirst vnto them to this ende that hauing obtained through his merite iustification they may vse it to the euerlasting peace of their conscience and may dayly also through his spirit be restored and builded vp Lastly he exhorteth those that are reconciled and thus endowed with his spirit to bring forth workes worthy those that repent to the ende that the glory of their king may shine in them Rom. 8. ver 29 30. These degrees in the administration of the kingdome of Christ and of his new couenaunt the Lord comprehendeth in that same speach to Paule when he saith that thou mayst open their eyes that is done when through the working of that king Christ their conscience is illuminated through the holy Ghost For it is he that maketh his ministerie effectuall so as they knowe both themselues and their sinnes and againe God his holynesse and righteousnesse to which they must be conformable that through faith turning vnto him they may receaue in Christ a double benefite forgiuenes of their sinnes a lot amongest the sanctified who daily studie Christ exhorting them to bring forth the worthy fruites of repentance For whom he hath chosen those also hath he called whom he hath called those also hath he iustified whom he hath iustified those also he hath glorified First therefore let vs see how Christ our king by calling into his kingdome doth engender in men a desire of being reconciled to God then how he offreth vnto them the forgiuenes of their sinnes or rather the free grace of reconciliation and iustification and therewithall how he beginneth their restoring to euerlasting life and glory how daily he setteth it forward and at length in the worlde to come doth fully finish the same How Christ the King engendreth in his elect the studie of reconciling themselues to God and howe he preserueth and encreaseth in them which are reconciled the studie of holding that reconciliation CHrist the King doth engender in his elect the studie of reconciling them selues to God first of all by shewinge that all men are vnder sinne and in the kingdome of darkenes especially because that when all men haue the knowledge of God naturally engraffed in them and the worke of the lawe by nature written in their heartes and by the thinges created are constreined to knowe God notwithstanding doe not glorifie him but doe sinne contrarie to the lawe of nature Rom. 1. The which thing they witnes in their deedes and their owne conscience doth conuince their thoughtes either accusing or excusing them Againe by vncouering all and euerie of their wickednesses and in accusing them by the lawe written and by the threatninges which are manifest euerie where throughout the whole prophetes many wickednesses also being heaped together as plainely may be seene in the Epistle to the Romaines Chap 3. vers 9 10 11 12 13 14. And also by shewing that this is the vnchangeable will of God whereby he will not onely that all men be conformed to the lawe of nature but also to the lawe written otherwise that he will so long accounte them for sinners and enemies til they be conuerted and through faith be reconciled vnto God Iohn 3 vers 36. Rom. 5. vers 10 11. Secondly by shewing what a great euil sin is Such and so great an euil sin is that it deserueth the euerlasting destruction of mā yea verily so great an euil that it cannot by the euerlasting destruction of man be cleansed Wherevppon it foloweth that sinne is a greater euill then mans euerlasting damnation seeinge that the damned cannot by euerlasting paines cleanse or ouercome so greate an euill To conclude it is so greate an euill to haue offended the maiestie of God but with one sinne that the destruction of all creatures were a lesse euill For certainly neither the destruction of all creatures yea if they shoulde be brought to nothing were a sufficient price for the cleansing of one onely sinne which could not otherwise be cleansed but by the death of the sonne of God Thirdly by shewing that the nature of God is righteous and therefore that it doth accurse all sinners to wit as well theire bodies as soules as well in this worlde as in the world to come Deut. 28. vnlesse reconciliation be made For so immutable is this righteousnes of God and will to iudge sinnes that not so much as one sinne amongst so many thowsandes which dayly are committed shall escape vnpunished For either it is punished in vs or els in Christ in Christ it is once perfectly punished so that we repent and amende and beleeue in him in our selues it shal be punished if we haue an vnbeleeuing hearte and such a a one as cannot repent as Christ saith verily I say vnto you that men shall make accounte for euerie idle word in the day of iudgement Also if this be done in the green wood what shal be done in the dry 1. Peter 4. verse 17 18. To be short god is so righteous and so great an euil is sin that euen when he doth forgiue sinnes he doth not yet alowe them and that he may shew this thing he doth chastise them in those that are conuerted yea after the forgiuenes thereof with most sharpe scourges as in Dauid yea after God had spoken vnto him by Nathan the Prophet The lord hath taken from thee thy sins We see by how sharpe whips he declared that he did not allow the sin of Dauid 2. Sam. 12. ver 11.12.13 also 2. Sam. cap. 24 vers 10.12 Fourthly by setting forth the execution of the righteousnes iudgment of God against the impenitent vnbeleeuing First in the examples which he hath exercised dayly doth exercise aswel in the wringing terrors of cōscience wherwith the vnrepētant are afflicted as also in those same temporal punishments which although they be great yet are the onely signes of the wrath of God to come farre greater yea most great For like as the patience gentlenes of God is greater then the gentlenes of al creatures so also his wrath doth exceede the wrath of al creatures Secondly by setting before their eyes the day of this wrath or the euerlasting iudgement as the scripture doth often times set the same aswel before the eyes of the faithful as of the vnfaithful By these the like reasons meanes taken out of the word of god Christ the king doth engēder in the ministerie of the word through his spirite in thē whō he hath first called that same study of recōciling themselues vnto God
dead and buried he descended into hell the third day he rose againe from the dead he ascended into heauen and sitteth at the right hand of God the father almighty from thence he shall come to iudge the quick and the dead I beleeue in the holy Ghost the holy Catholique Church the Communion of Saintes the forgiuenes of sinnes the resurrection of the body and the life euerlasting What faith is SEing therefore Christ the king himselfe in the articles of the Christian faith which containe the summe of the Gospell offreth that same kingdome of his vnto vs and through faith by the vertue of his spirit doth effectually confederate himselfe vnto vs to the end he may raigne in vs goe to let vs briefly shewe what faith is Faith is to assent vnto God his will being knowen in euery worde of his as to the onely true omnipotent God and so to giue glory to God and not to consider any thing either in our selues or in any other of his creatures that seemeth to be against him and in this worde to behold as the speciall marke the promise of the Gospel for that the father truely offreth himselfe vnto vs in Christ and through his holy spirit freely iustifieth vs that are engrafted in Christ and more and more sanctifieth vs and preserueth vs by the same power through which Christ was raised from the dead whereby he hath all things subiect to himselfe that the hope of euerlasting life being founded in this truth and power it may be most certaine This description of faith first comprehendeth the whole life of man whose singular actions and moments must needes leane and rest vpon faith For surely that which is said to the Hebrues Without faith it is impossible to please God is most true in all and singular matters that are to be taken in hand Rom. 14. ver 23. Then after that it setteth forth that peculiar grace of iustification offred in Christ and that restoring to euerlasting life as the foundation of all beleeuers Now this same description of faith is specially taken out of the fourth Chap. to the Romanes from the sixtenth verse and out of the first Chapiter of the Ephesians from the 17. verse to the ende of both the Chapiters That which is put in the description of the will of God knowen is therefore done because Sathan is oftentimes woont to faigne another meaning of the worde of God besides the will of God Least therefore that faith should stray from the will of God we must indeuer that as the Apostle commandeth in the 12. to the Romanes all prophesying or interpretation of the scripture be according to the analogie or rule of faith least the interpretation fight with the foundation or with any article of faith We will shewe it also more familiarly after this manner this is faith to acknowledge that this is the vnchangeable will of God and to rest in it that freely he will giue vs that promised saluation by the Prophets and that through Christ the same is giuen in deede as the Articles of our faith witnesse that is to acknowledge that these things which are contained in them are freely giuen vnto vs of God according to the testimony of all the Prophets which were from the beginning of the worlde yea and of Christ himselfe and to rest in this constant will of God and giue this glory to God that hath now already shewed his omnipotent power in performing these promises fulfilling in deede the most part of the Articles of our faith and also as yet doth still exercise the same in the applying of those benefites and will certainly shewe it in those that remaine yet to be fulfilled in the Articles neither to consider any thing either in vs or yet without vs in any creature that seemeth contrary to that same grace and diuine truth promised vnto vs and already offred in Christ and at length fully to be accomplished The partition or diuision of the Creede THere are foure principall parts of the Creede The first containeth what we beleeue of God the father who as he hath chosen vs of his meere mercy in Christ before the foundations of the worlde were laide Ephe. 1. so there is set forth in the first part of the Creede the first fountaine of the couenant or reconciliation and therewithall is also taught what we must beleeue of the creation of all things The second what we must beleeue of Iesus Christ the sonne of God in which part is comprehended the whole summe of the couenant of our reconciliatiō The third what of the holy Ghost who by engrafting vs through faith in Christ maketh vs confederates with God applying vnto vs the mercy of the father and the redemption of the sonne The fourth part is concerning the people or of the Church with whom God had stricken his couenant which part containeth the effectes of all the former and the fruite of our faith aswell which we enioye in this life as also which we shall enioy euerlastingly being fully knitte both body and soule with Iesus Christ our heade Rules which shall helpe both our vnderstanding and faith in euery article of faith THe rules which we ought alwayes to haue before our eies aswel in the expoūding as also in the meditating of the Creede are these First that a mans minde knowe in euery of the articles not only the history which knowledge alone is not to saluation forasmuch as the deuills haue that and doe tremble Iames. 2. but also that the heart it selfe embrace through true faith the promise of God and the performance of the promise in Christ and for Christ which lyeth hidde in euery of the articles Acts. 13. vers 32. and the 39. Resolue therefore all the articles into the promises or into the performance of them so thou shalt haue in the articles of faith all the kindes of that wonderfull vnion that we haue with the father with the sonne Iesus Christ and with the holy Ghost which throughout all the Gospell is promised and giuen to the beleeuer 1. Iohn 14. and the 15. The second rule In the applying of the promise looke vpon the counsell of God to witte that to the sonne of God a body soule was so fashioned and fitted that those thinges that were done in them were done in the name of all beleeuers so done in deede that the obedience which was offred vp to the father in his person by the counsell and gift of the father are as truely thine as if they had bene offred vp in thy soule body and that by the same efficacie wherethrough that euerlasting word quickened from death that whole masse and glorified it shall also quicken and glorifie thee For this is the counsell of God this is his vnchangeable will wherevpon we may safely leane now it is made manifest in the writings of the Prophets and Apostles to the Hebr Cap. 10. out of the 40. Psalme Wherefore entring into
2. verses 9.10 wherefore God lifted him vp on high hath giuen him a name which is aboue euery name That at the name of Iesus euery knee should bowe both of things in heauen and things in earth and things vnder the earth And that euery tongue should confesse that Iesus Christ is the Lorde to the glory of God the father See the first to the Corinth From thence he shall come to iudge both the quicke and the dead 1. vers 2. Acts 9. vers 14. He hath power to iudge both the quicke and the deade and so he is priuie to all the thoughts sayings and doings of men and not onely that but also he is most iust and mightie to execute sentence 1. Cor. 4.5 Iudge nothing before the time vntill the Lorde come who will lighten thinges that are in darkenes and make manifest the counsells of the heartes Io. 5. He hath giuen all iudgement to the sonne that all may honour the sonne euen as they honour the father Mat. 3. His fanne shal be in his hande and he shall purge his floore and gather his wheate into his garner but will burne vp the chaffe with vnquenchable fire To discerne hypocrites from the faithfull is the onely worke of God and to gather these into heauen and to thrust downe the other into euerlasting fire is also the onely worke of God The holy ghost also in whom we beleeue I beleeue in the holy Ghost Christ himselfe giueth which is a notable testimonie of his euerlasting godhead Ioh. 1. vers 23. This is he that baptiseth with the holy ghost Acte 2. compare the 17. verse I will powre out saith God of my spirite c with the. 33. vers He hath shed foorth this which you now behold and see Iohn 16. verse 7. and cap. 20. vers 22. He hath chosen vnto himselfe a catholique or an vniuersall Church The holy Catholique Church from among all mankinde Iohn 13.16 I know whom I haue chosen and in the 15. chapter You haue not chosen me but I haue chosen you that ye goe and bring forth fruite and that your fruite remaine Also in the 10. Chap. vers 16. and Chap. 11 vers 52. He was present with this Church euen from the beginning as the euerlasting king and priest thereof Heb. 13. vers 8. Christ yesterday to day for euer Also the 1.3 vers 19.20 and the 1. Cor. 10. Thou art a priest for euer after the order of Melchisedeck and Heb. 7. ver 3. To this church from the beginning he reuealeth the father himselfe Mat. 11. No mā knoweth the father but the sonne and to whom soeuer the sonne will reueale him Also 1. Pet. 1. vers 11. He quickeneth this Church from euerlasting death Io. 5. vers 25. He will haue his Church holy vnto him and separated from idolaters and from those which professe not faith and repentance and therefore he directly opposeth the worshippe of himselfe in the Church against the worshippe of false Gods 1. Cor. 10 14. My beloued fly from idolatry that I may speake more wisely Iudge you what I say The cuppe of thankesgiuing whereby we giue thankes is it not the communion of the bloode of Christ And a little after Vers 19 20. What therfore do I say that the Idol is any thing or that which is sacrificed to Idols is any thing yea this I say that that which the Gentiles sacrifice they sacrifice to diuels not to God and I would not that you should haue felowship with diuels Ye cānot drinke the cup of the Lord the cup of diuels ye cānot be partakers of the Lords table of the table of diuels Do we prouoke the Lord to anger Are we strōger then he The communion of Sainctes He communicateth himselfe with the Sainctes that is with all the elect and he dwelleth in them howsoeuer they are throwne out of the world Iohn 14 vers 23. I and the father will come and make our abiding with him And in the 15 chap. vers 1.4 Also 1. Cor. 12. ver 12. For as the body is one and hath many members and all the members of the body which is one though they be many yet are but one body so is Christ Ephe. 3. That Christ may dwell in your hartes through faith Gala. 2. vers 20. Now I liue no more but Christ liueth in me Also Iohn 17. vers 23. and 26. He entreth into league and fellowship with the Church by the ministerie of the word and sacramentes he is present with it euen from the beginning of the world and remaineth present vnto the end 1. Cor. 10. Let vs not tempte Christ as some of them tempted and were destroyed of Serpentes Also 1. Pet. 1. vers 11. Matt. 28. Loe I am with you alwaies to the ende of the world He instituted baptisme the seale of the couenant and would haue vs no lesse baptised in his name then in the name of the father of the holy ghost making promise of saluation to them that beleeue and are baptised Matt. 28. vers 19. Mar. 16. vers 16. Collo 2. verse 9 10 11. Acte 8. vers 16. and chap. 19 vers 5. Now it is both blasphemie to be baptised in the name of any creature and it is onely proper vnto God to make promises of saluation and to fulfill them Wherefore also Christ is he which baptiseth with the holy ghost Mat. 3 verse 11. Act. 2. vers 18 32. He instituted the sacrament of thankesgiuing for the diuine worship of himselfe in the place of the Paschall as he saith Do this in remembrance of me Wherefore also Paule calleth it the cuppe of thankesgiuing whereby we giue thankes And concerning the seale of the newe Testament he speaketh thus This is the newe Testament in my blood Now it is the same Lord or Hoastes that had promised a newe Testament who confirmeth the selfsame by his death Ierem 31. vers 33. and Hebrewes 9. vers 17. The forgiuenes of sinnes which he not onely deserueth by his death but also giueth by his owne power is also a notable testimonie of the Godhead of Christ I beleeue the forgiuenes of sins For he iustifieth all his elect from the beginning of the world Act. 15. vers 10.11 Whie tempte ye God laying a yoake vpon the Disciples neckes that neither our fathers nor we were able to beare but by the grace of our Lord Iesus Christ we beleeue to be saued euen as they doe Iohn 8. vers 56. Psal 110. The Lord hath sworne and will not repent him Thou art a Priest for euer after the order of Melchisedeck By and for this Priest were sinnes alwaies forgiuen to the beleeuers Now that he doth forgiue sins by his owne power he confirmeth by a miracle Matt. 9. But that you may know that the sonne of man hath auctoritie in earth to forgiue sinnes then he saith to the man sicke of the palsey Arise take vp thy bed and go
forget thee Beholde I haue written thee in my handes Zacharie 2. He that toucheth you toucheth the apple of mine eye c. Psalm 22. and 55. Cast thy care on the Lord and he shall nourish thee neither wil he euer suffer the righteous to fleete 1. Pet. 5. Cast all your care vpon God for he careth for vs. Rom. 8. We know that to them which loue God all thinges shall fall out to their good Beholde these promises liuely painted foorth in the creatures Matth. 6. For this cause I say vnto you be not carefull for your life what you shall eate or what you shall drinke nor for your body what ye shall put on For is not the life more worth than meate and the body more worth than apparell Looke vpon the foules of the ayre they sowe not neither reape nor carrie into the barne and your heauenly father nourisheth them are not you much better than they Now which of you by carcking can adde one cubite vnto his stature And why are you carefull for rayment Learne how the lillies of the feeldes grow they are not wearie neither spinne but I say vnto you that Salomon in all his glorie was not apparelled as one of these Now if God so cloath the grasse of the fielde which is to day and to morrowe is cast into the furnace will he not cloath you much more O ye of little faith Be ye not therefore carefull saying what shall we eate or what shall we drinke or wherewith shall we be cloathed Now because we are fallen from the right of creation Christ there worthily maketh mention of the father casting the Ethnickes in the teeth with their distrust saying For the gentiles require all these thinges But your heauenly father knoweth that you haue neede of all these thinges By both which he calleth vs to the free couenant or promises in his sonne and in him he establisheth our confidence In the second place therfore look vpon the pledge of al the promises after this manner to wit vpon his onely begotten sonne by whom not onely lillies but all thinges aswell visible as inuisible are created and who yet vpholdeth and mainteineth them with the word of his power Heb. 1. Who also is appoynted heire of all thinges I say our heauenly father hath giuen this his sonne for thee to death and hath freely appointed thee a fellow heire together with his sonne through faith How therefore can it be that any creature should hurt thee which without the present operation of the sonne of God who is thy pledge cannot so much as moue it selfe yea rather how can it be that all creatures through and for the sonne in whom they consist and of whom they are gouerned and whereof thou art also a fellow heire should not necessarilie be constrained to serue thee and to worke to thy good yea euen then when they seeme greatliest to be against thee So Paule looketh vpon this pledge in the 8. chapter to the Romaines What therefore shal we say to these thinges If God be for vs who shall be against vs Verily he which hath not spared his owne sonn but hath deliuered him for vs all how should he not also with him gratifie vs with all thinges The third poynt of doctrine concerning Gods prouidence THou seest without thee partly men and partly also other creatures Because therefore thou hast to doe with both thou shalt not doubt that the prouidence of God doth gouerne ouer both And first of all the most high hath the counsailes willes endeuors and to be short all the powers of men whether they be good or bad in his owne hand aswell for the mitigating and turning of their mindes vnto thee as also for the brideling of their malice Of that we haue an example in Gene. 33. where Esau imbraceth Iacob who notwithstanding went out against him with a minde altogether deadly Call also vpon the Lord with the same confidence that Iacob did in the like danger Also Exod. 3. I wil giue this people fauour with the Egyptians and it shall come to passe that when ye depart ye shall not depart emptie of this we haue an example in Gene. 35. When they went foorth to wit Iacob and his sonnes the feare of God was vpon those Cities which were round about them so that they did not follow the sonnes of Iacob Moreouer the prouidence of God doth so gouerne ouer other creatures that what so euer can fall out from them to the faithfull being his confederates he turneth it to their good saluation Rom. 8.28 Now we know that all thinges worke together for the best vnto them that loue God The fourth poynt of doctrine concerning Gods prouidence THe other are creatures which we see not to wit Angels and diuels Of both these let a faithfull man so fully perswade himselfe First that God vseth Angels themselues as notable and excellent spirites to the ministerie and defence of his confederates as he hath promised Psalm 34. and 90. Heb. 1. Gene. 24. And as for the diuels that lie in waite against the saluation of his elect albeit he gouerneth them not by his spirite as he doth the Angels yet notwithstanding he so curbeth them in by his power as it were with a bridle that they can not so much as moue themselues vnlesse so farre forth as he suffereth them yea and he cōstrayneth them though they resist it to perfourme his will will they nil they Iob. 1. Luk. 22 Rom. 16. 1. Cor. 10. The fift poynt of Doctrine concerning Gods prouidence WE must vse the means that God offreth they are gifts of his prouidēce not for distrust which turneth the heart from God or for confidence in creatures but for obedience that we tempt not God passing the boundes of our vocation or despising the meanes which are instrumentes of the diuine prouidence and prescribing vnto him an other meane of helping then that he wil help vs by Mat. 4. vers 7. When the diuel would shew the prouidence of God to the end Christ should throwe himselfe downe headlong because God had commaunded his Angels concerning him that they should beare him vp in their handes he answereth it is written againe Thou shalt not tempt the Lord thy God And Paule in the Acts. 27. vers 21. saith O men ye ought to haue obeied me and not to haue gone from Creta and haue gained this iniurie and losse Also vers 30.31 The first vse or fruite of that doctrine concerning the prouidence of God THe first fruite is the glorie of God For a faithful man wil glorifie God in al things aswell prosperous as hurtfull from whom through whom and to whom all thinges are and he will vndoubtedlie persuade himselfe both morning and euening that God sheweth foorth no lesse power in the preseruation and gouernement of all thinges then in the first creation For verilie albeit God ceased from the creation of all newe sortes or kindes on the seuenth day yet
like as therefore there was a certaine person by whom sinne entred into the world and by sinne death and so became as it were the cause and foundation of falling away from God ending into league with the diuel so also must there be a certaine person appointed of God that might be the foundation and cause of reconciliation and of neuer breaking that same coniunction with God the fountaine of all happinesse Now this person is the euerlasting sonne of God with all the proprieties of the diuine nature and very man with all the proprieties of mans nature And euen like as there must both these natures true and sound the proprieties of either being kept in one person of Christ to reconcile man to God and to strike this couenant so also to kepe this couenant that according to the promise oath of God it may be euerlasting both natures must remaine for euer sound with their proprieties vnlesse we will haue the couenant in the verie piller and foundation to be shaken Therefore Satan hath alwaies gone about and yet doth by his instrumentes either altogether to denie one of the natures in the Mediator of the couenant or else vtterly to ouerthrow it For euen like as when the roote of a tree is hurt the braunches also wither and no fruite can be hoped for euen so the doctrine being corrupt concerning the person of Christ and the two natures in the same person together with their distinct proprieties the doctrine also of the Priestly and Kingly office of Christ remaineth corrupt which are as it were the fruits of the doctrine concerning the person The causes of this foundation and first why the mediator must remaine verie man and that euerlastinglie keping the proprieties of the humaine nature THe end of once taking neuer putting off againe mans nature was that God might declare his vnchangeable righteousnes and wrath against sinne and his mercie towardes vs. His iustice I say and his wrath whilest he will not so make his couenant that he be found vnrighteous and a lyer who had truely and righteously pronounced in what day soeuer you shall eate of that tree you shall die the death And Psal 5. Thou art not a God that wilt iniquitie Therefore he punished sinne in the flesh of man yea in the flesh of his onely begotten sonne that his high and vnchangeable righteousnesse truth and wrath against sinne might be manifest to the whole worlde His mercy whilest he punisheth not our sins in our selues which notwithstanding he might iustly do but deriueth his wrath vpon his onely begotten sonne that he might in very deede declare his infinite mercy towardes vs. Therefore wonderfully and with great wisedome the righteousnesse and mercy of God do meete and agree together or rather that same loue towards mankinde in Christ Iesu I will speake more largely that the matter may be more euident God going about to enter into couenant with man or willing to reconcile man euerlastingly vnto himself wold yet so shew his mercie that he denied not his righteousnes which is essētial vnto him which he can no more denie thē he can denie himself Now the seuere exact righteousnes of God required that forasmuch as corruption and transgression cleaued in mans nature that is to say both in our soule and bodie so also in the same that is in the nature of man taken of the sonne of God of the same substance and like in all thinges vnto vs sinne onely except which neither belongeth to the substance nor to the properties of man as he was created of God there should be a satisfaction and repaire For like as by one man sinne hath entred into the worlde as the Apostle saith to the Rom. cap. 5. and by sinne death and so death hath passed vpon all men in as much as al haue sinned and as by the disobedience of one man manie are made sinners so by the obedience of one many are made righteous Also If by the sinne of that one many are dead much more the grace of God and the gift through grace which is of one man Iesus Christ hath abounded towardes many Wherefore Christ must be very man both in soule bodie who by obedience euen to death and to the death of the crosse might satisfie the vnchangable righteousnes of God who would not punishe that in Angels because men had sinned but in the verie nature of man therefore the sonne of God tooke not Angels but the seede of Abrahā that is the very nature of man of the seede of Abraham Heb. 2. Secondly it behoued the mediator of the euerlasting couenant to bee brotherlie affected towardes vs and therefore he must be our verie brother in deede and abide so for euer with all the proprieties of a verie brother in deede as is plainely taught in the second chap. to the Hebrues He that sanctifieth and they which are sanctified are al of one For which cause he was not ashamed to cal them brethren saying I will declare thy name vnto my brethren in the middest of the Church I will sing praises vnto thee And that we may knowe that like as the Sonne of God was not ashamed to become once our brother with brotherly affection other verie humaine properties so also that he is not now ashamed of vs neither that he hath put off nature or affectiō and other very properties of man and of a brotherly nature the Scripture saith in the end of the Chapter Wherfore in al things it behoued him to be made like vnto his brethren that he might be merciful a faithfull hie priest in thinges which were to be don with God that he might make reconciliation for the sinns of the people For in that he suffered whē he was tempted he is able to succour them which are tempted And least any man should cauil that Christ after his ascension into heauen begā to be ashamed of vs and to put off the nature of a brother that is that verie nature of man and the properties thereof Heare what the spirite of trueth saith farther in 4. cap. of the same Epistle Hauing therfore an high priest which hath entred into the heauens euen Iesus the sonnne of God let vs hold fast our profession For we haue not an high Priest which cānot be touched with the feeling of our infirmities but was in al thinges tempted in like sort yet without sinne Let vs therfore go with confidence now he set the foundation of confidence to be in this that we haue an highe Bishop who not onely hath the nature of God but also of man a very brother in deed hauing not put of the properties of nature so that he can haue compassion vpon vs to the throne of grace that we may obtaine mercy and finde grace to helpe in the time of neede Thirdly God hath confirmed by oath that the fruite of the loines of Dauid should raigne for euer Psal 133. and the 89. It
of the Diuel both which the Apostle plainly ioyneth together 2. Cor. 5.15 and Rom. 5.18.21 and Rom. 6.7.8 2 Tim. 1.10 Of the fruites whereof we are made partakers by the death of Christ THE first fruite is that the obedience of Christ is our righteousnes before God For in the death of Christ faith specially looketh vpon that same voluntarie and speciall obedience of the sonne whereby he was made obediente to the father euen to the death and to the death of the crosse Philip. 2.8 Hebr. 5.8 And therefore euen as by the disobedience of one man manie were made sinners so by the obedience of one righteous many are made righteous Rom. 5. And because by his death he iustifieth vs from our sinnes through which the diuell gotte the power of death the scripture saith that the sonne of God through death abolished him that had the power of death that is the diuel set free as manie as through the feare of death through all their life were subiect to bondage Heb. 2. Therefore in this article there is contayned this promise which I take by faith that Christ died for my sinnes the iust for the vniust that I clothed through faith with this obedience might be esteemed righteous before God And surely when Isay in the 53. chap. had largely set forth that same willing obedience of the death of Christ as a lambe not opening his mouth after wardes he expressely setteth foorth in the same being laid hold on by faith our iustification in these wordes My righteous seruaunt by his knowledge shall iustifie manie because he shall beare their sinnes Certainly it must needes be that the voluntarie passion and death of the son of God be an excellent thing seeing that there are not so many so euident prophesies of any thing as of that so that there was no day passed but the same in a figure as in a visible prophesie to wit in that continuall sacrifice morning and euening was set before the eyes and seeing without the shedding of bloode there coulde be no remission it must of necessitie be a most precious thing and seeing S. Peter saith that the Prophets haue enquired and searched when or what time that same forewitnes which was that same spirit of Christ in them should declare the sufferinges that should come vnto Christ and the glorie that shoulde followe 1. Pet. 1.11.19.20 Nowe the worthines of this obedience euen to the death hangeth vppon the worthines of the person for that so great a person to wit as the sonne of God who was in the forme of God was made so far foorth obedient in his humaine nature that hee refused not to vndergoe that same curssed death vpon the crosse By these it is plaine that this is the first fruit of the death of Christ that hee might be our righteousnes before God and vnlesse that thing be vndoubtedly determined of vs wee doe not worthily enough esteeme the precious death of the sonne of God Of the second fruite of the death of Christ THe seconde fruite is the mortifying or killing of sinne For he hath not only through his death satisfied the iudgement of God for sinne but also hath broken the power of the infection of it which by the iust iudgement of God it had ouer vs. This I open thus in that Christ died he died once and that for sin And that he died for sinne I vnderstand thus that he not onely satisfied for it by his death but also so brake the power of sinne which was altogether wholy comprehēded in the iust iudgemēt of God by making a perfect satisfaction that nowe it cannot any longer as before creepe rage in the bodie of Christ which is the church but must by little and little decay Heb. 9.14 2. Tim. 1. ver 10. For euen as when the hearte of a man hath receaued a deadly wounde he is as one for dead because he cannot escape death euen so sinne hath receaued a deadly wounde in Christ so as we are saide to be dead in Christ Rom 6. And so the Lord speaketh in Hosee the Prophet cap. 13. I will redeeme them from the power of hell o death I will be thy death saith he euen I Iehouah will be thy death O death Therfore Christ who is God or Iehouah manifest in the flesh by hearing ouercōming death was the death of death sin that is to say by satisfying for sinne that it shoulde not be laide to our charge and by breaking the force of sinne which is the sting of death that is the power of infection which the iust wrath of God had gotten ouer vs to wit the wrath of God being appeased 1. Corinthians 15. Therefore Iohn saith The sonne of God was manifested to this end to dissolue the workes of the diuel Therefore the sonne of God which is the true Iehouah Iere. 23. dyed not onely that he might satisfie for sinne but also that by satissatisfying he might destroy sinne as the worke of the diuel For in satisfying hee both tooke away the cursse and also that might strength of growing further from sinne all which was conteyned in the iust iudgement of God to which he fully satisfied and this fauour he also obtayned for vs that hee by his spirite might kill sinne in vs who grewe vp together by one spirite into one bodie together with him 1. Corinthians 12. And was buried Testimonies out of the Prophetes and Apostles ISay 53. And he gaue his buriall with the wicked and with the rich in his death albeit he had committed no iniquity neither was there deceipt in his mouth This prophesie was fulfilled Ioh. 19. verses 38.39.40 where the Lord is buried by Ioseph of Arimathea The figure of Ionas is applyed also to this by the Lord himselfe Mat. 12. vers 39.40 And in the 13. of Marke when Iesus was at Bethania in the house of Symon the leper when he was set downe a woman came hauinge an alabaster boxe of Spikenard very costly and breakinge the boxe shee powred it on his heade Nowe many disdained and were offended amongst them selues saying to what end is this wast of the ointment For this might haue beene solde for more then three hundred pence and giuen to the poore and they raged against her But Iesus saide let her alone why trouble you her shee hath wrought a good worke on mee For the poore you shall haue alwaies with you when you will you may do them good but mee you shall not haue Shee hath done that shee could For shee came afore hand to anoint my body to the burying These thinges hath Marke Where we see that the holy ghost by a secret instinct through that woman hath in that same visible ointment set before the eies of all as it were a visible prophesie of the death and buriall of Christ. To what ende the buriall of Christe tendeth and which are the fruites of it BVrial is a part of the humiliation
of Christ For it is the proceeding of his death The first fruit therefore of this article is the cōfirmation of our faith that wee doubte not Christ being deade in deede and buried for vs that he was so farre foorth humbled that neyther death nor buriall can hurte vs forasmuch as the wrath of the father is truely and and indeede pacified For euen like as Ionah who was a figure of Christ being once cast into the sea the storme ceased and a great calme followed euen so Christe foretolde that hee shoulde be cut of frō the number of those that liued and should be placed in the heart of the earth that he might reconcile the father vnto vs being angrie for our sinnes Which thing forasmuch as Christ the mediatour of the couenaunt hath in deede fulfilled as is contayned in this article wee doe worthilie beleeue it And this in deede is the firste fruite of Christ his buriall The seconde This article also maketh to repentaunce and amendement of life For like as Christ deade by sinne resteth in the graue so wee by the vertue of that communion which wee haue with Christ deade and buried wee ought altogether to esteeme our olde man by the power of faith and by the testimonie of Baptisme to be buried together with Christ that true rest being restored to our consciences wee maye rest from our workes that is from our sinnes and so beginne heere that euerlasting Sabbaoth vntill by the vertue of Christe it bee fully accomplished in vs. So Paule when hee sayde in the 6. to the Romanes that wee are baptised into the death of Christ hee by and by addeth that wee are also buried with Christ by baptisme into death to witte that hee might expresse that by the vertue of that communion wee haue with Christe it is brought to passe in a continuall course and proceeding that wee mortifie our olde man And besides these principall endes and fruites whereof we haue spoken this is also to be added that buriall is an euident signe that Christ was deade in deede Vpon his death depended satisfaction for sinnes and therefore it behoued that to be most certaine and no place to be left of doubting Nowe all doubtinge of his death is taken away when he was buried as other dead men are and that according to the scriptures Isay 53. vers 9. Notwithstanding the principall and proper endes are those wee haue before mentioned He descended into hel Testmonies out of the Prophets and Apostles SAint Peter citeth the 16 Psalme in the second of the Acts of Christ his descending into hell saying This man being deliuered by the determinate counsell and foreknowledge of God after you had taken with wicked hands you haue crucified and slaine whom God hath raised vp loosing the sorrowes of death because it was impossible that he should be holden of it For Dauid saith concerning him I beheld the Lord alwaies before mee For he is at my right hande that I should not be shaken Therefore did my hearte receiue comfort and my tongue reioysed and so my flesh doth rest in hope Because thou shalt not leaue my soule in hell nor suffer thine holy one to see corruption Thou hast made the waies of life knowne vnto mee and thou shalt replenish me with gladnesse in thy sight Of the false vnderstanding of this article where also is entreated of Lymbus and of the first beginning of the error thereof THat it followeth in the Creede that Christe descended into hell shal we say that it hath hath this sense that Christ descended into Lymbus in which place there is neither ioie nor sorrowe that he might deliuer the fathers from thence or els that he descended into the place of the damned No not so For first it is euident that the fathers also before the death of Christ had ioye and comfort as it appeareth Luk. 16. in Abraham and Lazarus Besides that the word Hell is not taken for Lymbus in any place of the scripture Nowe the beginning of the error concerning Lymbus is that many thought and yet doe thinke that sinnes were not forgiuen before that Christ suffered And the passion of Christ had his effect and power from euerlasting For Christ yesterday and to day for euer and the same world without end Hebr. 13.8 And Paule to the Romanes 4. defineth iustification by Dauid Blessed are they whose iniquities are forgiuen Therefore in the time of Dauid before Christ had suffered sinnes were forgiuen by confidence and trust in that sacrifice of Christ to come And in the same Chapter he saith that we obtaine happines and remission of sinnes by no other meanes then whereby Abraham obtained it who is the father of all beleeuers So Math. 8. Many shall come from the East and from the West and shal sit with Abraham Isaack and Iacob in the kingdome of Heauen Seeing therefore that this same errour preuaileth against the Scripture that the Fathers had not remission of sinnes before Christ suffred from thence sprang this other errour concerning Lymbus For it was too harde to thrust the fathers downe into hel because as they cōfesse there is no redēption out of hel to place them in euerlasting felicitie they dust not because Christ hauing not yet suffered they thought their sinnes were not yet forgiuen They found out therfore a middle place in which there was neither felicitie nor sorrowe which in the schooles they called Lymbus as if they should say the porch of hell And so the diuell endeuoured to darken the greatnes of the efficacie of Christes sacrifice whiles he denied that the Fathers had remission of sinnes in the olde Testament by faith in the sacrifice to come and therefore he deuised vnto them Lymbus euen like as hee faigned Purgatorie for those faithful ones who were dead after the suffering of Christ That to the same ende also the power of cleansing from sinnes might be withdrawen from the passion of Christe against the manifest worde of God I. Iohn 1.7 2. Neither is it to be suffered in any case that we say that Christe descended into hell that is to the place of the damned that there he should ouercome death and the diuel for vs or that he should suffer any newe tormentes for that he both ouercame Sathan by his death and after death suffered no more sorrowes by which he should deliuer vs from the power of Sathan the Epistle to the Hebrues doth witnes chapter 2. That he might by death abolish him which had the power of death that is the diuel might set as many free as by the feare of death throgh al their life were subiect vnto bondage Also to the Coloss 2.14.15 And Luke the Euangelist witnesseth that he deliuered vp his spirite to the keeping of his father Neither can it fitly be taken of the shewing forth of the victorie of Christ in hell for that belongeth to that exaltation which at length he began in his resurrection nowe the descending of Christe
into hell pertaineth to his humiliation as Peter expressely in the second of the Actes teacheth by Dauid These thinges many of the auncient fathers more diligently waying thought that hell was to be taken here simply for the graue But if it had beene no other thing it had not beene needefull that the same should be repeated in the articles more darkely that before nowe was spoken more clearely Of the true meaning of this article He descended into hell THere is no doubt but that the descending of Christ into hell is the lowest and extreamest degree of Christs humiliation wherby he hath humbled himselfe for vs and as it were put off his glorie making himselfe of no reputation Acts 2. Now we must see what manner of humiliation that is by the thinges that are signified by his descension into hel The significations are these hel signifieth the graue secondly by translation the place of the damned thirdly extreame sorrowes Psalme 18 1. Sam. 2. fourthly it is taken for the condition which is in buriall and which followeth the same or els for that same ful state of extreame ignominie to wit whiles they that are buried lie oppressed and as it were swallowed vp of death Isaias 14.11.15.16.17 Of the first signification we haue saide why the descension into hell must not be taken simplie for burial in this place The other signification also to wit the descension to the place of the damned we haue shewed not to agree to this article There remaineth two significations to wit the sorrowes of mind and that same state or condition which followeth those sorrowes and burying it selfe In the first signification Christe in his whole passion not onely in his bodie but in his soule especiallie felt those same horrible anguishes which Peter calleth the sorrowes of death Actes 2. In the verie entrance of this most feareful bottomles pit the voice of Christ doth witnes this very thing Matth. 26. My soule is heauie vnto death in the proceeding into the same bottomlesse gulfe the droppes of bloud doe also witnesse a greater anguish of the minde which fell from his face vpon the earth Luke 22. And from the verie bottome of this gulfe proceeded that voice of Christ witnessing his extreame torments O God my God why hast thou forsaken me Matth. 27. In verie deede because we haue not onely sinned in bodie but principallie also in soule and deserued the wrath of God it behoued our pledge Christ before that righteous tribunall seate of God to feele the wrath of God not only in bodie but also in soule and to appease it that he might be the redeemer not onely of the bodie but also of the soule 1. Cor. 6.20 Of whih matter there is a notable place to the Hebrues Cap. 5. vers 7. Who that is to say Christ in the dayes of his flesh did offer vp prayers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared and though he were the sonne yet learned he obedience by the thinges which he suffred and being consecrated was made the author of eternal saluation vnto all them that obey where also this is to be obserued that the willing obedience of Christ is seene in that same descending of Christ And therefore Saint Peter also 1. Epistle cap. 2 calleth Christ the Pastor of soules Nowe although that Christ in his passion did onely feele these sorrowes of hel for a time yet notwithstanding this same humiliation of the sonne of God into those same extreame sorrowes of hell enduring onely for a time is equal with those euerlasting paines which in sinning against the eternal God we haue deserued seeing that same person God is euerlasting who hath so humbled it selfe in his humaine nature that it felt the sorrowes of hell Which also is the cause why those same sorrowes in Christe could but last onely for a time vnder which the vngodlie lie ouerwhelmed for euer Neither is there any cause why any man should thinke that these thinges which are attributed vnto him of the Euangelistes to wit heauinesse feare and to conclude sorrowe all which doe spring of infirmitie to be vnmeete for the person of Christe First for because Christe not for his owne but for our cause tooke these thinges vpon him of his owne accorde and therefore they withdraw nothing from his power and strength Moreouer this infirmitie of Christe was pure and free from all sinne aswell because he continued in true obedience so that he suffered such great tormentes without any blasphemie against God as also because he left not off to haue hope in God admit he were vexed aboue measure when he ceased not to call him his God of whom he cryeth out that he was forsaken Hebrues 5. verses 7.8.9 This signification which is the thirde in order to wit of the sorrowes of the minde springing from the curse doth conteine a profitable and necessarie doctrine agreeable with the holie Scripture and this signification were sufficient for the expounding of this article sauing that two pointes doe let both that in the death of Christ which was accursed those same sorrowes springing from the feeling of the curse are comprehended and that same article of burying is adioyned The later signification therefore of hell is that same condition which is in buriall and which followeth the same that is to say whiles they which are buried lie oppressed and as it were swallowed vp of death And therfore Dauid saieth Who shal cōfesse thee in the graue Psa 49.15.16 Esai 14.11.15.16.17 Christ also would humble himselfe euen vnto this same verie state that he might lie vntil the thirde day as Ionah in the bellie of the whale swallowed and as it were ouercome of death For so the Scripture speaketh of Ionah the figure of Christe praying out of the bellie of the fishe Chapter 2. verse 2. In my affliction I haue called vpon the Lord and he hath heard me from the bellie of hell haue I called vpon thee and thou hast hearde my voice And in the fourth verse But I haue saide I am cast away from thy sight yet I will looke towardes the temple of thy holinesse And verse 6. the barres of the earth haue shutte me in for euer Saint Peter ioyneth both significations together in one the same verse Actes 2. saying Whom God raised vp loosing the sorrowes of death because it was impossible that he should be holden of it For first in those wordes those same sorrowes of death without all controuersie are those same extreame tormentes not onely of the bodie but principally of the minde wherwith God would bruse him Esaie 53. and in which he being set and placed he crieth out My God my God why hast thou forsaken me Moreouer Peter addeth that then those same sorrowes of death were loosed when God raised him vp from the dead because that it was impossible that he should be holden of it
in which wordes he manifestly ioyneth that state which followed the sorrowes of death and the burial with the sorrowes themselues And why so For although the bodie lying in the graue were voide of all sorrowe and of all sense and feeling when Christ was truely and in deede dead notwithstanding seeing that death it selfe â—â—â—ch was continued in the graue seemed to be nothing else but as it were the victorie ful triumph ouer those same sorrowes and torments Christ is then worthily saide to haue ouercome those same deadly and desperate sorrowes which are truely the sorrowes of hell when being dead he ouercame death that he with his might liue euerlastingly with God Seeing therefore that it is certaine that Peter entreateth there of the extreamest degree of the humiliation of Christ it followeth that by his descending into hell there is noted not onely the sorrowes of death but also that extreame shame as the victorie of sorrowes whiles being holden in the graue euen vntill the thirde day he lay as it were oppressed of death Esaie 53. ver 8. And in verie deed although Christ were greatly humbled vpon the crosse and was accounted of the enemies as one forlorne of God and also cried out that he was forsaken of God yet notwithstanding their minde was not contented neither had their rage and madnes together with Sathans ben satisfied vnlesse hee had lien wholy shut vp and oppressed in the graue and so had bene holden of death They shewe that same discontentednes Let him come down from the crosse and we will beleeue in him and albeit they doe so triumph ouer him whiles Christ truely felt those sorrowes of hell as also he witnesseth the same by his voice yet notwithstanding it was but halfe the triumph of Satan or as it were euen begon For euen they by whome Sathan had triumphed ouer Christe as forsaken of God and nowe oppressed they were doubtful careful to continue the same victorie and therefore desire that the sepulchre may be kept and they also set their seale vpon it Matth. 27 verse 62.63 And why doe they this thing euen because they sawe that it should be an imperfect or rather no victorie vnlesse also after burial the possession of victorie might be continued that is the cutting off of Messias as one altogether forsaken of God Daniel in the 9. Chapter seemeth to haue expressed this great humiliation of the sonne of God The Messias shal be cut off and there shal be none to wit that shal helpe him he shal be vtterly forsaken yea whiles he doth not onely foreshewe that but also foresheweth an other that it shal come to passe that he wil establish his couenant and in the seuenth Chapter that he may establish an euerlasting kingdome hee plainely prophecieth that hee shall after that extreame abasing of him selfe rise againe a victorious Conquerour 3. Moreouer besides these Paule sheweth 1. Cor. 15. out of Osee the Prophet that then at length Christes victorie shal be perfect and the deliueraunce from hell in his members when he shall also deliuer their bodies out of that vile estate in which they lie buried for they are sowen in dishonour verse 42. shall ioyne them vnto their soules When this bodie subiect to corruption shal put on saith hee an incorrupt nature and this mortal shal put on immortalitie then shal be fulfilled that which is written Death is swallowed vp in victorie O death where is thy victorie O hell where is thy sting Therefore as long as the graue holdeth them in prison but it holdeth them euen till the resurrection so long it hath some victorie and that shal be fullie taken from it in the resurrection of our bodies So also as long as death and the graue helde Christ dead and as it were vanquished so long continued their power ouer him nowe the same is fullie taken from him when he arose from the dead Lastly the very order it selfe of the articles themselues shewe that by the descending of Christ into hell there is noted that same extreame ignominie which followed his buriall the which thing also is manifest by the antithesis or contrarie comparison of Christe his exaltation For to these same three degrees He is dead buried and descended into hel there are set these three he is arisen ascended into heauen and sitteth at the right hand against death is set resurrection into life against the graue the house of death is set heauen it selfe against the descending into hell as the extreamest degr e of humiliation in dishonour is set the sitting at the right hand of GOD the Father Almightie which is the highest degree of exaltation in glorie Of the fruite of Christe his descention into hell THE summe therefore of either signification of Christe his discending into hell of whiche the latter agreeth more properly to the order of the articles of the faith is that Christ must throughly be humbled or rather forsaken of God to the end that wee might not be forsaken of GOD. First his diuine nature not shewing forth his power that he might feele the sorrowes of death not onely in the bodie but also in the soule moreouer the same worde or rather diuine nature keeping it selfe in secrete and for a time not quickening that lumpe of flesh that it had taken but permitting the bodie pulled from the soule for the space of three dayes to be in the hand or power of the graue that by all meanes Christ might bee thoroughly humbled and made of no reputation for vs to the end we might be assured that not onely our soules are deliuered from the sorrowes of death but that also all ignominie and dishonour is chased from our bodies by this Christe and his merite and by the efficacie and vertue of him at the length fully to be takeÌ„ away albeit they be holdeÌ„ for a time shut vp in the graue as it were conquered of death To be short faithful mindes doe conceaue so much the greater confidence and trust of the loue of God and of that same ful cleansing which is made by the sonne as they see Christ to be made more humble and abiect that without sinne and so much the dearer they see that their saluation did cost him The third day he rose from the dead Testimonies out of the Prophetes and Apostles concerning the resurrection of Christ Psal 16 20. THou wilt not suffer thy holy one to see corruption Actes 2. Men and brethren saith Peter I may boldely speake vnto you of the patriarche Dauid that he is both dead and buried and his sepulchre remaineth with you till this day Therefore seeing he was a Prophet and God had sworne with an oath vnto him that of the fruite of his loines he would raise vp Christ concerning the flesh whom he would place vpon his throne he knowing this before spake of the resurrection of Christ that his soule should not be left in graue neither should his flesh see corruption This
sinnes in him And what hath he done by raising him vp He hath iustified all in him for when he had deliuered him that is the beleeuers so that their sins shal be no more laide to their charge but righteousnes shall be imputed vnto them For these wordes raised vp for our iustification are to be vnderstoode of imputation as by this it is easie to bee seene because that in the last verse sauing one he hath saide that righteousnes is imputed of him who hath raised him vp and in this laste verse he nameth it our iustification in him who is raised vppe Loe that which before he had called imputation of righteousnes this hee nameth now our iustification What for that the same Apostle in the 1. Timoth. 3. saith And without controuersie great is the mysterie of godlinesse God manifested in the flesh iustified in spirite seene of Angels preached vnto the Gentiles beleued on in the world receyued vp into glorie doth he not manifestly shewe that that same true God who was manifested in the fleshe wherein also he suffered by the spirite which he opposeth against the fleshe that is by the power of his owne diuinitie whereby he raised vp the fleshe from the deade was iustified and that not from his owne sinnes but from ours which he had taken vppon him After which raising vp and iustification of him their folowed the testimonie of Angels the publike preaching of the remission of sins through him vnto the gentiles the beleefe which was giuen vnto him and to be short the receiuing of him vp into glorie all which testimonies verely coulde not haue followed vnlesse he had beene iustified from our sinnes by rising againe thorowe the power of his diuinitie For neither coulde the Angels giue witnes of him as of the Sauiour if he had remained oppressed in our condemnation neither remission of sinnes haue ben preched in his name if frō thē in our name he had not beene fully iustified neither faith haue bene giuen to him if oppressed of sinne death he could not haue giuē the holy gost which is the author of faith neither could he haue ben receiued vp into glory vnlesse that same flesh vpon which all our sinnes had beene cast Esay 53. had beene iustified from them when it was raised vp from death to which by the counsaile of death it was condemned This is that same power of the resurrection of Christ whereby the righteousnes which is not of the lawe but the righteousnes which is of God is brought forth through faith concerning which Paul Phil. 3. in an vndoubted and full persuasion of faith glorieth after this manner as touching the righteousnes which is in the lawe I was blamelesse but the things which were vantage vnto mee those things I accounted losse in respect of Christ yea doubtles I thinke all things losse for the excellent knowledge sake of Christe Iesus my Lorde for whom I depriue my selfe of al these things accoumpt them for doung that I may gaine Christ and may be founde in in him not hauing my righteousnes which is of the lawe but that which is of Christ through faith the righteousnes which is of GOD through faith that I may knowe him the force and power of his resurrection Therefore also Paul Rom. 8. not onely opposeth death as the price and redemption against condemnation but also of the resurrection as the absolution and as it were a higher degree For so he saith Who is it that shall condemne It is Christ which is deade or rather which is risen againe Why also doth Peter recken the resurrection of Iesus Christ to be the couenaunt of a good cōscience vnlesse it be because then the conscience is clere and restored into libertie when that same light of iustification in the resurrection of Iesus Christ shall shine vnto it Therefore then at length the couenaunt of Baptisme is ratified in beleeuers when faith shall haue obtayned this victorie in our heartes see the 1. Pet. 3 And hitherto maketh that same course and order of propounding the Gospell which the Apostles kept in the Actes to witte why they so greatly vexed that hee whome they had crucified was raised vp againe from the deade and why they set out in him being raised vp frō the deade iustification or rather forgiuenes of sins to wit because as our sins are condēned in the death of Christ so our absolutiō is in his resurrection Therfore whē Paul Act. 13. shewed forth the death of Christ and proued his resurrectiō by many reasons at the length he concludeth Brethren be it therefore knowen vnto you that through this man is preached vnto you forgiuenesse of sinnes and from all thinges from which you coulde not be iustified by the lawe of Moses by him euerie one that beleeueth is iustified And those same wordes that went before doe shewe that Paul doth gather that same conclusion concerning iustification not onely of the death but also of the resurrection of Christ which wordes are in this sort Wee also preach vnto you the same promise which was made vnto the fathers which God hath fulfilled vnto their children that is to say to you hauing raised vp Iesus And surely that same course or maner of propounding of the Gospel was agreeable to the commaundement For why by the commandement of Christ was the full gospell sent at length after the resurrection to the gentiles and to euerie creature as Christe saith in Luke For so it behooued that Christ shoulde suffer and rise againe from the dead the thirde day and remission of sinnes be preached in his name to all nations to wit because then at the length these things might be fullie published in his name after he had borne our sinnes in his body vppon the tree and had risen againe being iustified from them For then was the Gospell full all manner of wayes 1. Cor. 15.1.2.17 and the grace of iustification most full and abounding ouer euerie fault in all and ouer all that do beleeue The summe therefore of the first fruit of the resurrection of Christ is that our sinnes can no more bee laide to our charge then to Christe himselfe and that in Christ we are accounted as righteous and innocent as Christ was when he rose from the dead Forasmuch as by his death going before hee had taken away our sinnes through obedience nowe hereof it followeth seeing he arose iustified who before as a sinner was condemned accurssed of God in our person that hee was iustified in our name from our sinnes Neither is there any cause that any man shoulde meruell that Christ by rising from the deade was iustified from our sinnes and we in Christ before we were borne forasmuch as the Apostle saith 2. Tim. 1. that that same grace was giuen vnto vs before all worldes but manifested in the son and yet also manifested in the Gospell see also Ephes 1. Of the seconde fruite of the resurrection of Christ THe seconde fruite is
vnto it and by no meanes separate them selues from that cōmunion The Church also is bound to receiue them and to the vttermost of her power with a cheerefull minde to communicate those meanes which are committed vnto her such as all bodily and spiritual helpes are to the common saluatiō And as touching that same inward vnion or fellowship it hath as it were these degrees First all the electe haue the same right of the children of God that is common to all and so the same Father in heauen Rom. 8. Secondly all the elect are endued with the same faith whereby euen from the beginning they were engraffed into the sonne of God and yet are engraffed which is a forcible and an effectuall calling Thirdly the same fauour of iustification in Christ is common to all vnder the olde newe Testament Fourthly glorification is also common to the whole bodie so that the inhabitation of the Father the Sonne and the holie Ghost was alwaies the same vnder either testament to which scope and end al the gifts of the holie Ghost tend bestowed for the common building vp of the whole bodie that at length the glorie of the king may fully shine in the whole bodie I beleeue the forgiuenesse of sinnes Testimonies out of the Prophetes and Apostles IEremie 31. I will haue mercie vpon their iniquities and I will not remember their sinnes any more Chapter 33. also Psal 103. O my soule blesse thou Iehouah and forget not all his benefites who forgiueth al thine iniquities who healeth all thine infirmities And a little after He hath not dealt with vs according to our sinnes neither hath he rewarded vs according to our iniquities For as the heauens are high aboue the earth so hath his mercie preuailed towardes those that feare him As farre as the East is from the West so farre hath he put our offenses from vs. And 1. Iohn 1. The bloud of his Sonne Iesus Christ hath purged vs from all our sinne The benefites which Christ communicateth vnto his Church by the vertue of the holie Ghost are set out a little more fully in these last articles Nowe his benefites are to be considered two manner of waies First in respect of the possession which we haue in this life and in which we stande Moreouer in respect of the full enioying and perfection of them which vndoubtedly we shal be partakers of in the life to come I vnderstand the possession of the benefits of Christ which we nowe haue in this life thus that euen like as there is no saluation without the Church which is the bodie of Christ so also all they which are his true and liuely mēbers now haue do vndoutedly possesse true happines all which we comprehend in the Creed vnder the forgiuenesse of sinnes as the Apostle proueth Rom. 4 out of the 32. Psalme Blessed are they whose iniquities are forgiuen and whose sinnes are couered The meaning of this Article I Beleeue that whatsoeuer is sinne and so called whether it be originall or by birth as transgression in the loines of Adam the corruption that folowed of it which I beare about in my flesh or whether it be actuall sinne as thoughtes wordes and wicked deedes which spring from thence I beleeue I say that all that through faith whereby I am engraffed and dwell in Christ in the free and vndeserued goodnesse of God is freely forgiuen me and so freely that all memorie aswell of the fault as of the punishment like as if I had neuer sinned or had no sinne is taken away from before God and therefore I trust that I am now already blessed Nowe for asmuch as nothing is more harde then to beleeue the forgiuenesse of sinnes goe to let vs see what are the causes of this certaintie concerning the forgiuenesse of sinnes The chiefe and principall cause is because the couenant and oath of God which conteineth this article in it is confirmed by the death of the testator himselfe which is Iehouah that God will not be any longer mindefull of our sinnes of the testator I say euen of God himselfe which had made that couenant Nowe what can be a greater confirmation of this couenant and testament then when that personall worde who is the true and euerlasting God vouchsafeth to confirme by his death which he took vpon him in the flesh the same thing that he promised Now it is plaine out of the 31. Chapter of Ieremy that it is Iehouah himself that maketh that testament or couenant And in the eight Chapter of Hebrues verses 15.16 and againe in the 9. it is plainely taught that it is the same Iehouah which by his death hath confirmed the same testament Where there is a Testament saith he there must be the death of him that made the Testament In which place he also saith that the same Christ which died was the maker of that same Testament promised in Ieremie Also Act. 20. Now what may be said or thought greater in heauen or in earth then that this article I beleeue forgiuenesse of sinnes should be confirmed by the death of God himselfe That sinne is forgiuen not that it should not be but that it should not be laide to our charge BVt whether may we say that our sinnes are so forgiuen that no remnants therof remain in vs No in no case for although sinnes be in vs and shal be euen vntill our death yet notwithstanding we beleeue that they shall not bee laide to our charge but for the merite of Christ shal be forgiuen vs. And therefore Saint Paul with the Prophet pronounceth not them blessed in whome there are no sinnes but whose sinnes are couered The whole matter tendeth to this that we vndoubtedly beleeue that the Church which is the mysticall bodie of Christ and euerie member of it doth possesse in this life not an vncertaine and temporall but a firme and an euerlasting forgiuenesse not of one or another sinne but of all sinnes with which they must struggle which haue ioyned with it an incredible peace and quietnes of conscience and therefore happines it selfe For this is the meaning of the Prophet when he saith that nowe God doth crowne vs with mercie compassion And Iohn 5. He that beleeueth in me hath passed from death to life But God forbid that we should take occasion hereof to sinne because we beleeue that our sinne is forgiuē vs. For as many as are truly engraffed into Christ through true faith besides that benefite of forgiuenes with which the image of Sathan is couered we begin to possesse therwithal another to wit the restoring of the image of God which consisteth in the mortification of the old man and quickening of the spirit Rom. 6. Now both these benefites are freely giuen vs of the father for Christ into whom whilest he doth engraft vs by his holy spirit first he couereth our sinnes by the imputation of the perfect obedience and satisfaction of Christ then he doth further begin
in vs by the same spirit that same newe obedience which is an vndoubted testimony of our engraffement into Christe and therefore of the forgiuenes of sinnes Rom. 8. in the beginning of the Chapiter For the free couenant of God doth containe these two partes as may be seene in the 31. Chapiter of Ieremy And hereof it commeth to passe that it is euerlasting because both he writeth his lawe in our heartes that is through his spirite he beginneth a newe obedience that we depart no more from God Ieremy 32.40 and because that being vnperfect he will remember our sinnes no more Where these two are there is sure friendshippe a constant and euerlasting couenant The resurrection of the flesh Testimonies out of the Prophets and Apostles DAniel 12. verse 2. And many of them that sleepe in the dust of the earth shal awake some to euerlasting life and some to shame and perpetual contempt Iob 19. verse 25. I knowe that my Redeemer liueth and he shal stand in the last day vpon the earth and I shal be clothed againe with my skinne and shall see God in my flesh I shal see him my selfe none other for me Paul 1. Cor. 15. as it were with the finger pointing at those same bodies which we carrie about saith on this wife that this corruptible that this mortal this I say and none other must put on incorruption and immortalitie The meaning of this article THe articles that followe conteine the consūmation or perfecting of those same benefites of Christ to wit that same blessed life which we shal liue both in bodie and soule in the kingdome of our heauenly Father beeing fully ioyned with our head Christe beeing fully regenerate and transformed into his image and glorie 1. Cor. 15. Philip. 3. For our soules as soone as they shall passe out of this life shal enter into the rest of their Lorde for that whiche was spoken vnto the beleeuing theefe is also spoken to all the faithfull Nowe in the end of the worlde their bodies being taken againe they shall enioy full happinesse And certainly the verie same bodies which hauing put off al infirmitie shal put on incorruption incomprehensible power glorie a taste whereof Christe gaue vnto his Apostles in the mount Matth. 17. for he was transformed before them and his face did shine as the sunne and his garments were glistering as the light That the dead aswell righteous as vnrighteous must needes rise againe THe resurrection of the dead hath most sure and certaine foundations First of all the infinite power of God whereby he could create our bodies of nothing and whereby he can bring all thinges vnder subiection to himselfe Gene. 1. Rom. 4. Philip. 3. Further his vnchangeable will wherein he hath declared his righteousnes vpon which foundation the reason of the Apostle 2. Thess 1. leaneth For it is a righteous thing with God saith he to render affliction vnto them which afflict you and to you who are afflicted release together with vs when the Lorde Iesus shall be reuealed from heauen with the Angels of his power The righteousnes of God requireth that not other bodies but euen the verie bodies of the wicked be afflicted and that the bodies of the godlie receiue that promised release nowe whatsoeuer God can and will that of necessitie is done That the same bodies which we beare here shal rise againe THese verie same bodies and none other concerning the substance shall rise againe For God is the fountaine of life who hath taken into his couenant not halfe man but whole man and therefore shal quicken our bodies that are confederats vnto him For the God of Abraham of Isaak and of Iacob who is also our God is not the GOD of the liuing but of the deade like as Christ himselfe proueth the resurrection by the couenant Therefore these verie same bodies in respect of the substance shall rise againe But if any man will aske concerning the qualities there is a great diuersitie and so is that same voice of Christe to be vnderstoode Matth. 22. that in the resurrection we shal bee as the Angels of God in heauen And Christ saith Matthewe 13. Then the righteous shall shine as the sunne For this cause the bodies of the faithfull are called clarified bodies of the clearenes of the heauenlie light wherewith they are enlightened and they are called glorious bodies of that same glory which appeareth in that same clearenes as in the face of Moses spiritual bodies of the spirit of Christ by which they are quickened bewtified not to returne againe to nothing Now the cause of this our glorious resurrection is set forth in the third fruite of the resurrection of Christe Indeede the bodies of the wicked shall also rise againe as I shewed before when I sette foorth the foundations of the resurrection And Paule expresseth this Actes 24. But in a condition and qualitie diuerse from the godly For infirmitie shame corruption and misery shall not be taken from the bodies of the vngodly but like as they rise in shame so by the iudgement and power of God they shal bee confirmed in shame and corruption so that they shal be made immortall and incorruptible in corruption and death it selfe not to bee consumed with any tormentes but as it were hot burning yron they shall burne for euer Daniel 12. Some shal rise to euerlasting shame and Math. 25. The reason is because not onely the first death but also the seconde which is euerlasting is the punishment of sinne cōmitted aswell in body as in soule against the infinite maiestie of God And life euerlasting Testimonies out of the Prophetes and Apostles ESay 64. verse 4. And since the beginning of the worlde they haue not heard nor vnderstoode with the eare neither hath the eye seene another God beside thee which doeth so to him that waiteth for him The which place Paul citeth 1. Cor. 1. which the eye hath not seene which the eare hath not heard c. And in 21. of the Apoc. And God shall wipe away all teares from their eyes and there shall be no more death neither sorrowe nor crying The meaning of this article THE meaning is I beleeue that the same life which is in Iesus Christ shall be reuealed also in mee Coloss 3. Your life is hid with Christ in God When Christ our life shall be made manifest then shall you also be made manifest in glorie The name of euerlasting life comprehendeth in it all that same happinesse and gladnesse both of soule and body which the soules enioye by and by after this life through Iesus Christe and which also the bodies ioyned to the soules shall enioye with them when they shall be taken vp into the aire that they may bee alwayes with the Lorde 1. Thess 4. I confesse not onely this euerlasting life but I trust that it is prepared proper to me Christ confirmeth this prorietie and feeling begun thereof which a ful
fruition shall follow saying Verily verily I say vnto you he that heareth my wordes and beleeueth on him that sent me hath euerlasting life and shal not come into iudgement but he hath passed from death to life Iohn 5. vers 24 The Apostle out of the Prophete Esay 1. Cor. 1. doeth so shadowe out the full fruition and the enioying thereof as which can not be comprehended by any thought or vnderstanding in this life whiche the eye hath not seene c. There is a notable picture of it in the Apocalips chapter 21. where amongest other thinges he saith I haue not seene a temple in it for the omnipotent Lorde is the temple thereof that is the lambe Neither doeth this citie neede sunne or moone to shine in it For the glorie of God hath enlightened it and the lambe is the light thereof For God to whome in Christe wee shall then bee so fully ioyned and knit as the fountaine of all goodnes that beyond him there is nothing to be desired to the ende wee might bee truelie happie as hee saith to the father of all nations and so to all beleeuers Genesis 15. I am thy greate rewarde and Psalme 16. Dauid saith Iehouah is my portion This fountayne doeth plentifully powre out it selfe vppon vs after the resurrection of our fleshe as the Apostle teacheth that God shall bee all in all The scope or vse of this Article THe scope is that the faithfull may knowe that their full and stayed felicitie is not in this earth and that he that hath begune his worke in vs wil also perfect it Of which knowledge there is a threefolde vse First the remembrance of our departure hence into euerlasting life to that same chiefe high good will not suffer our heartes to bee fastened here to these earthly thinges as the Apostle sayth 2 Corinthians 5. And therefore we are alwaies of good comforte and wee knowe that seeing wee are straungers in body wee are hardely absent from the Lorde for wee walke by faith and not sight but we trust and rather desire to depart out of the body and to goe to dwel with the Lord. And for this cause we endeuour that both dwelling departing hence we may bee acceptable vnto him So in the 8. to the Rom. wee our selues which haue the first fruites of the spirite do grone with our selues waiting for the adoption that is the redemption of our bodies 1. Pet. 1. passe the time of your abiding here in feare hee calleth it an abiding here but not a dwelling The seconde vse is patience and constancie For this same full felicitie is propounded to be beleeued to this end that the faithfull when they shall marke that same taste of happinesse which they feele by the first fruites of the spirit and shall perceiue that they are farre of from the full fruition and enioying of it in respecte of the manifold strife which they haue with sundrie tribulations which God vseth as instrumentes to mortifie sinne and to conserue them to the head Christ they shoulde not in the meane season be any whit at al discouraged but turning the eyes of their mindes to that ful happines they should waite with a peaceable minde for the day of the reuelation For so saith Christ Luke 21. Ye shall be hated of al mē for my name sake but an heare of your heade shall not perish possesse your soules through patience And 2. Tim. 2. If any man striue he is not crowned vnlesse he striue lawfully Nowe this same second vse ought specially to arme the ministers of the worde with an inuincible fortitude against the vnthankefulnesse of the worlde to which they doe good against the will thereof against pinching pouertie banishmentes and to be short sundrie daungers that if so be that the courage of their minde be sometimes pressed downe vnder the burthen of calamities they remember that that same great weight of the glory prepared be put in the other scale of the ballance which without all doubt shall so ouerwey it that it shal make that same first to be most light For this cause wee are not sluggish saith the Apostle 2. Cor. 4. but though our outwarde man perish yet the inwarde man is dayly renewed For our light affliction which is but for a moment causeth vnto vs a far most excellent and an eternall weight of glorie Let that same promise also brought by the Angel be alwayes in sight which albeit it be commō to all the faithful as all are prophetes yet it specially is directed to ministers in Daniel cap. 12. And the wise shall shine as the brightnesse of the firmament and they that turne many to righteousnes shal shine as the starres for euer euer Therefore Christ also saith Your reward is great in heauen Matth. 5. Let them also beleeue this themselues which teach others to beleeue The thirde vse is the certaintie of perseuerance in faith that is to say that we beleeue that the Lord will neuer suffer that we shall vtterly fall from grace because he will haue vs to beleeue euerlasting life If I must beleeue euerlasting life I trust not without cause also that I shal be kept in the way As Peter plainly teacheth 1. Epist 1.5 which are kept by the power of God through faith vnto saluation which is prepared to be showed in the last time And 1. Cor. 1.9 God is faithfull by whom ye are called into the fellow shippe of his sonne Iesus Christ our Lorde to him be honor and glorie world with out end Amen FINIS Page Line Fault Correction 60 4  read not enough to saluation 63 6  read embrace him by 67 27  read and doth 29 1 liuing read lying 122 17 povver poore 124 1 same some 137 12  read be both 145 7  read be vpholden 153 16 5.3 53. 153 25  read God made 159 30 5.3 53. 160 1 5.3 53. 185 8 vvhen vvhome 189 26 vexed vrged 198 30 vvorld vvord 205 18  read hauing receiued of vs.