vnderstanding answerable to the cause of it that is to say the loue of Christ the which is said likewise to passe knowledge Ephes 3.19 Fourthly that with this vnspeakable consolation we haue power giuen vs to walke in some measure of holines righteousnes oâ— life we may learne from the grounds of the Apostles exhortation Rom. 6.12 c. For it is grounded in the vertue and efficacie of the death of our Sauiour whereinto we are baptized as we saw before And ch 8.3 God saith the same Apostle sending his own Sonne in the similitude of sinfull flesh and that euen for sinne that is because of sinne he hath condemned sinne in the flesh that is by Christes sufferings in the flesh hee hath vtterly disabled disauthorised sinne froÌ„ all power of condemning the faithful And that hath God done as it followeth in the next verse to the end the righteousnes of the law might be fulfilled in vs to wit by the imputation of the perfect obedience of Christ vnto vs that we also as a fruit thereof might through his spirit of sanctification walk after the spirit not after the flesh To â—he which purpose also he saith further ver 10. If Christ be in you the body is dead because of sinne that is as touching sinne so that it beareth the sway or dominion no longer but the Spirit is life for righteousnes sake Or as touching righteousnes mighty to quicken vs to the actions therof And thus also he deriueth the ground of sanctification from the death of Christ speaking in his own person Gal. 2.19.20 I through the law saith Paul am dead to the law and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Read also Heb. 9 13.14 For if the blood of Bulles and Goates and the ashes of an heifer sprinkling theÌ„ that are vnclean sanctifieth as touching the purifying of thâ— flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge yâ—ur conscience froÌ„ dead works to serue the liuing God Fiftly that by the sufferings death of our Sauiour the blessings of this life are blessed and made comfortable vnto vs we may take one proofe from that which we read Psa 22. ver 26. where this is reckoned for a fruit benefit therof that the poore shal eate be satisfied And ver 29. All they that be fat in the earth shall eate and worship So that both poore and rich feele the benefit of the sufferings of our Sauiour Read also Act. 2.46 Christians did eate their meate together with gladnes and singlenes of heart Praising God they had sauour with all the people And that euen afflictions also are made beneficiall and comfortable vnto vs by the sufferings of our Sauiour see Heb. 12.2 3. c. Where they are held forth for a notable remedy against all fainting wearines in the middest of all trouble reproach yea and as a meanes of making vs partakers of the holines of God our heauenly Father and as leauing behind theÌ„ a quiet fruit of righteousnes Wherevpon the Apostle exhorteth afflicted Christians to lift vp their hands which hang down their weake knees c. verses 10.11.12 And Rom. 8.29 we are made like to the image of our Sauiour Christ by them It is also very comfortable that we in suffering any affliction for the loue we beare to our Sa Christ are for his sake in that hee hath suffered for vs accounted of God to haue coÌ„munion with him in his sufferings and he with vs. Act. 9.4.5 and Colos 1.24 Read also Philip. 3 8.9 10. And Rom. 8.17 If wee suffer with him we shall be glorified with him It is the ordinary and as it were the Kings high way to the kingdom of heauen to passe through many afflictions Act. 14.22 And 2. Tim. 2.11.12 And chap. 3.12 This causeth the seruants of God to reioice and to be of good cheare in the middest of their afflictions according to the exhortation of our Sauiour Luke 6.22.23 And of the Apostle Iames. chap. 1. ver 2. and of Peter 1 Ep. 4.12.13.14 All this doubtlesse is from the merit of the sufferings of our Sauiour for vs insomuch as of punishments they are by the vertue and grace thereof conuerted to be medicines to cure those euils that are in vs such as are selfe-loue and loue of the world c. yea they are turned to be blessed preparations and furtherances vnto vs toward the kingdome of God according to the holy Prouerb chap. 6 23. Corrections for instruction are the way of life And Ps 119. verse 67. Before I was afflicted I went astray but now I keepe thy word And verse 71. It is good for me that I haue beene afflicted that I might learne thy word Sixtly that we haue the right of dominion Lordship ouer the creatures restored vnto vs by the death of our Sauiour read Ps 8. conferred with Heb. 2.6.7.8.9 For though Adam at the first had this dignity by the right of creation through the bounteous mercy of God yet he lost it by his disobedience and presumption against God And he lost it not onely from himselfe but also from vs. Our recouerie of that interest is only by the redemption of our Lord Iesus Christ who alone is the heire of all things so that we are no better theÌ„ intruders and vsurpers of all whatsoeuer we hold not as it were by lease permission or by free deed of gift from him Seauenthly that the naturall death is by his death made a spirituall aduantage vnto vs we may be assured by that which we read Philip. 1.20.21 22.23 This aduantage doth first of all betide our soules in that they cease to sinne and in that they are first receiued to glory and then our bodies who resting from the toile of their labours are freed for euer from their infirmities and diseases and shall at the last day rise againe to the same glory Thus in death we haue through the death of our Lord Iesus Christ a plentifull remedy against death it selfe like as the Scorpion by the skill of the Phisitian yeeldeth a medicine against the venime of the owne stinging and so is also the cause of the owne death vnto it selfe Eightly whereas the holy Angels must needes be enemies against vs because of our sinfull rebellion against God they are nowe made our friends through our reconciliaâ—ion with God by the death of Christ Heb. 1.14 For doubtlesse it is with the holy Angels as with the seruants of a Prince in his Court who when any are in disgrace with the King all stand aloofe from them c. but if the King receiue the same partie or parties to fauour and doe pardon their offence then are they
be brought before a Magistrate who would seeme not to be perswaded that he is a Magistrate or to haue any power to examine him For in this case by what better way might the Magistrate suppresse this fancie of such a one then by telling him that he should well finde that hee had authoritie to examine him for if hee should not quite himselfe the better hee would forthwith send him to the Iayle This latter being the greater would confirme the former Thus in effect doth our Sauiour in excellent wisedome though in a diuers respect as was said before Now therefore leauing the second particular let vs come to the third that we may see further how our Sauiour proceeded not onely to suppresse the vnbeliefe of the eleuen but also to raise vp their hearts to an vndoubted assurance of his resurrection Question Which is this third particular Answer And when he had said that he breathed saith the Euangelist and saide vnto them Receiue the holy Ghost Iohn chap 20. ver 22. Explication In this particular our Sauiour dealeth not onely by word but also by a certaine action Question What is the reason of this Answer He doth by the outwâ—rd and visible signe familiarly expresse that spirituall and inuisible grace which hee minded most graciously and bounteously to bestow vpon the eleuen his most choise Disciples ExplicatioÌ„ proofe That our Sauiour doth so the wordes which he vseth together with the signe doth plainely declare in that so soone as he hath breathed vpon his Disciples he saith Receiue the holy Ghost Now the outward breathing vpon the Disciples beareth the most liuely and proportionable resemblance that might be to represent their inward inspiration with the gifts and graces of the holy Ghost shortly to followe more aboundantly yea and no doubt presently with some measure of increase aboue that which they had before Our Sauiour Christ therefore minding by the Apostolicall ministerie and Preaching of those his Disciples to worke a new worke in the world yea to make as it were a new spirituall creation of the Image of God as touching the puritie of the qualities thereof decayed yea rather extinguished in man he taketh the like course which God tooke at the beginning in making man a liuing soule by breathing into his face the breath of life insomuch as he was but a dead lumpe of earth before Neither doth our Sauiour take this course in vaine seeing wee are al both Iewe and Gentil euer since the fall of man as dead touching all true wisedome and spirituall life of godlâ—nâ—s vntill wee are reuiued and quickened by the sanctifying grace of the Gospel and that through the inspiration of the holy Ghost as Adam was void of all natural life and sence till God breathed the spirit of life into his dead and insensible corps Wherevpon well saith Elihu in the booke of Iob chap 32.8 Surely there is a spirit in man but the inspiration of the Almightie giueth vnderstanding And our Sauiour himselfe also Iohn 3. verse 3.5 Except a man be borne againe of the spirit he can neither see nor enter into the kingdome of God In which respect also the holy Scriptures the instrument of this new birth which are spirituall are saide to be giuen by diuine inspiration 2. Tim 3.16 and 2. Pet 1.21 Herein therefore as in the whole course which our Sauiour taketh in all that followeth in his speech to his Disciples at this time his diuine power and Godhead is very cleare For none but God can giue the holy ghost None but God can forgiue sinnes None but God can giue so great power to the Disciples in their ministerie as to bind and loose sinnes which yet our Sauiour giueth vnto them This therefore is a point specially to be obserued of vs touching this appearance Moreouer wee may from hence see what the common nature of all sacraments to wit by an outward signe to present yea to giue assurance of some inward spiritual grace not by changing or mixing of the signe with the thing signified but by vertue of the faithful promise couenant of God For the natural breath of our Saui was not chaÌ„ged into the holy Ghost but was onely a liuely seale assurance of the gifts of the holy Ghost to be giuen vnto them Neuertheles though the breathing of our Sauiour at this time was to his Disciples a sacramental signe yet it was so appropriated vnto their ApostoliÌ„cal vocation ordination also so personally agreeing onely to our Sa Ch in that he is God that no creature may without intollerable presumption once attempt to take vpon him to breath vpon any so to vtter these words at the ordinarie ordination of any minister as our Sauiour did at this extraordinariâ— ordination of his Apostles For there is no coÌ„mandement giuen hereof that any creature should doe this as the commandement is giuen for Baptisme Goe into all the world Baptise and for the Lords supper doe this c. For it cannot to speak properly agree to any creature to giue the holy ghost How then like as God did once breath the breath of the naturall life into the face of Adam whence as from a fountaine it is deriued vnto all his posteritie through the naturall generation as the instrumentall cause thereof so our Sauiour Christ hauing once said to his Apostles the spirituall Fathers of all Churches as the instruments of Christs spirit Receiue the holy Ghost he gaue it to them not onely for themselues but also that by their ministery in preaching writing his spirit might be succeâ— liuely giuen to the end of the world in a spirituall manner as it were from hand to hand The sacrament therefore of this order was onely proper to the holy Apostles and is not againe to be reiterated to any But in stead of this extraordinary breathing of our Sauiour and these commanding words of his diuine power the imposition of hands whereof we read in the holy Scriptures together with the prayers of the Church is the ordinary ceremony lawful to be vsed in the ordinary setting a part of all ministers of the word to their office and ministery after that vpon due examination and tryal they be found fit to minister It cannot be denied but that God dealeth extraordinarily to this day in extraordinary confused degenerate times as he himself thinketh good raising sending whom he will and in this or that manner as pleaseth him But man hath no authority to doe so This onely belongeth as a souereigne prerogatiue to our Lord Iesus Christ It is true also that many times the Churches of God are so hindred that they cannot take the ordinary course which they ought and gladly would Neuertheles it is the duty of those that be faithful to aime stil at the ordinary waies of God to hold theÌ„selues vnto theÌ„ as much as possibly they may Thus much more generally concerning the words of our Sauiour
Explication proofe This is a necessarie addition to make vp the former answer In the opening whereof that also shall by the grace of God be yet more fullie opened and confirmed And first touching the ioint-work of the holy Ghost in the purposing and effecting of the works of Creation as being one God together with the Father and the Sonne we finde it euidentlie confirmed in the verie beginning of the holie Bible the 2. verse of the first chapter and verses 26. 27. Likewise ch 2.7 The Lord God breathed the breath of life into man to wit by the power and vertue of his eternall Spirit creating the soule without anie earthlie matter or corruptible element According to that saying of Elihu in the book of Iob ch 33.4 The Spirit of God hath made me the breath of the Almightie hath giuen me life Read also Ps 33.6 104 29 30.31 Mal 2.15 For God is the Father of Spirites and the creator of all other things by his eternall word through that almighty Spirit of his which is the holy Ghost in whom we doe beleeue This being true that the holy Ghost hath his ioint-worke in the purposing effecting of the works of Creation together with the Father the Sonne there can be no cause to doubte of his ioint-work in the vpholding and ordering of the same seeing hee is a Spirit of as infinite and euerlasting wisedome prouidence and gouernement as he is of almightie power and vertue But I hast to that which this Article of our faith doth principallie intende that is to see how the holy Ghost hath his most holy and diuine ioint-worke together with the Father and the Sonne in the newe creation and continuall gouernement of his Church in this world euen to the full glorification of it in the world to come And wher may we better beginne to lay forth this excellent high mysterie then by taking a viewe of the ioint-worke of the holie Ghost in bringing our Lord Iesus Christ the Sauiour of this his Church into the world in preseruing and guiding him in the world and in strengthening and confirming of him to performe all things necessarie to the perfiting of the same his Churches saluation euen till he left the world For this may be in steed of spectacles and as it were a cleare glasse to help the weaknes of our dimme eye-sight to discerne the better of all the rest First therefore by whom was our Sauiour Christ conceiued in the wombe of the blessed virgin but by the holy Ghost And wherfore by the holy Ghost but because he could not otherwise haue taken mans nature without the originall blot and staine of sinne that so he might be meete to be that vnspotted or vndefiled Lambe of God which was to be made the onely propitiatorie sacrifice for the sinnes of men By the same holie Ghost it was that our Sauiour grewe as in stature of bodie so also in wisedome of minde and spirit vntill that at the time of his baptisme when hee was to enter vppon the publike and open discharge of his mediatorship he receiued from the same holy Ghost all holy gifts and graces not by measure but most aboundantly to the most full perfect furnishing of him to the absolute discharge of euery part of that most high office which was commiteed vnto him A publike testimonie whereof was that his descending and lighting vpon our Sauiour which was mentioned before By the same holy Ghost hee was forthwith led into the wildernes to make his first encounter as it were in combate hand to hand against our arch-enemy the Diuell on our behalfe that so he might be knowne to the Church to be a farre other manner of person then was Adam For though he were more often and therewithall more vehemently assalted then he was before his fall yet was hee not ouercome but he did vanquish ouercome the Diuel for euer By the same holy Ghost he did preach the Doctrine of eternall life and saluation according as it is saide to the same purpose that the spirit of the Lord was vpon him and that he was in a principall yea in a pierles māner anointed with the holy Ghost Isai 61.1 c Heb 1.9 Iohn 3 34. By the same holy Ghost and not of meere humane power hee did worke all his miracles For so he hath saide of himselfe as we reade in the holy Gospell that he wrought them by the finger and spirit of God Mat 12 28. Luke 11.20 And Act 10.38 He was saith the Apostle Peter ancinted with the holy Ghost and with power and he was mightie in word and deed By the same holy Ghost who was the author and orderer of his whole life did he also offer vp himselfe vnto God at his death as wee reade Heb 9.14 Through the eternal spirit saith the Apos offered he himselfe vnto God without spot By the same holy Ghost hee was after his death raised vp from the dead Rom 8 11. The spirit of God saith Paul raised vp Iesus from the dead And 1 of Pet 3 18 He was put to death saith Peter concerning the flesh but was quickened by the spirit that is by his diuine power which he in that he was man receiued from the holy Ghost And likewise after his resurrection hee did through the holy Ghost giue commandemēts euen his diuine and soueraigne commandements to his holy Apostles Act 1.2 And being iustified in the spirit hee was at the last raised vp to glory 1. Tim 3.16 Behold therefore in this principall part of the more immediate worke of the holy Ghost in the beginning and ordering of the whole mysterie of our redemption in the mediation of our Sauiour we haue a representation of that which he doth in the whole manifesting and applying of Iesus Christ and of all that he did and suffered and thereby atchieued to the euerlasting benefit of his Church To the which end and purpose let vs proceede and further obserue how that like as after the ascension of our Sauiour Christ his Disciples were according to his promise replenished with the gifts and graces of the holy Ghost for the publishing of his Gospel as we read Luke 24.49 Act 1 4 5 8. and chap 2. v. 4 17 18 33 and Ephes 3.5 so in former times all prophesie reuelation of the truth from time to time was immediately giuen to the Church by no other then by the same holie Ghost 1. Pet 1.10.11.12 and 2. Pet 1.19.20.21 and 2. Tim 3.16.17 And now yet further let vs likewise obserue that as the holie Ghost both is and hath bene alwayes next and immediately to the Church from God the Father through the onely begotten Sonne our Lord Iesus Christ the author of all reuelation of the truth and of the bestowing of euery good gift grace so is he hath alwaies in like manner bene the immediate sender commander gouernour of all holie instruments both ordinary and
Iacob and in them throgh our Sauiour Christ with all true beleeuers touching euerlasting happinesse and saluation both of soule and bodie For thus doth our Sauiour himselfe interpret the tenure of Gods blessed couenant to the refelling of the Sadduces who denied the resurrection of the body as we reade and as hath beene mentioned before Math. 22.31.32 For so soone as he hath alledged the words of the couenant I am the God of Abraham c hee inferreth straight way against them that God is not the God of the dead but the God of the liuing That is to say they whose God the Lord is doe both presently liue with God in the blessed immortality of their soules after this life ended and also shall for euer liue with their bodies after that they shall be raised vp againe For God is the God of the whole persons of his seruants and not of one part of them onely As he hath created both soule and bodie and as hee hath redeemed them both so no doubt hee will saue them both 1. Cor. chapter 6. verse 20. Rom. 8.23 Touching this promise our Sauiour is yet more expresse and plaine Iohn 6. verses 39 40. Question Which are his words Answer 39 This is the Fathers will who hath sent me saith our Sauiour that of all which he hath giuen me I should loose nothing but should raise it vp againe the last day 40 And this is the will of him that sent mee that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Explicatiō This will of the Father includeth no doubt a promise of the effectuall performance of the good pleasure of the same his diuine will Beliefe that to euerie true member of the church of God belongeth the inheritance of euerlasting life And let vs in these words obserue likewise the most holy consent The Comforts both of the Father and also of the Sonne touching the assurance of our resurrection And againe chap. 5. verse 21. As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will Reade also verses 28 29. And for the consent of the holy Ghost together with the Father and the Sonne we reade Rom. 8.11 If the spirit of him that raised vp Iesus from the dead dwell in you hee that raiseth vp Christ from the dead will also quicken your mortall bodies by his spirit that dwelleth in you THus therefore hauing the Ground Meaning and Promise of this Article Question let vs now proceede to the vse of it And first for Comfort What may that bee Answer This also is expressed by the Apostle Paul in the 15. chapter of his first Epistle to the Corinthians as it followeth verses 55 56 57. in these words 55 O death where is thy sting O graue where is thy victorie 56 The sting of death is sinne and the strength of sinne is the law 57 But thanks be vnto God who hath giuen vs victorie through our Lord Iesus Christ Explication and proofe Here is matter of singular comfort indeede in that Death with all his power shall be vanquished his prison gates set opon and all his prisoners deliuered in that also sinne shall cease and euery curse and the whole irritating power of the law shall be abolished Surely the discomfort of death and the graue is very heauie and grieuous to the naturall man Yea wee haue all of vs experience in our selues that if the least member we haue be hurt so in danger to perish from the rest of the body we are very careful for it It greeueth vs once to thinke that we should loose the least ioynt and we reioyce greatly so soone as we perceiue the recouerie of it How must it not then be much more comfortable to be assured of the restoring of the whole body seeing it must for a time after a sort wholly perish This moued Dauid to sing with ioy in the middest of his troubles that his flesh should rest in hope Psal 16.9 It gaue singular comfort to Iob in his grieuous calamitie as we heard but a while since Iob 19. It hath alwaies imboldned both former and latter Martyrs to indure all their torments chearfully Heb. 11.35 Deare friends as they are loth to part so they are very ioyfull and glad to meete againe God himselfe hath so lincked the soule and bodie in such a concordable consent and mutuall delight each in other that as they are most loth to part a sunder so it cannot but be an exceeding ioy to the soule to haue an assurance of their most blessed meeting againe And the rather because death shall neuer sunder them any more but they shall liue together most blessedly in al ioy and glory for euer Luk 20.35.36 For they can die no more saith our Sauiour for as much as they are equall to the Angells and are the Sonnes of God seeing they are the children of the resurrection as was alledged before To all good men sinne and the hatefull tyranny thereof is more grieuous then death And therfore to be deliuered from it frō all irritation and prouoking of the law must needes also be matter of speciall great comfort The comfortable hope of the resurrection maketh all things the more comfortable to all true beleeuers In this respect the most gratious and faithfull couenant of God spoken of before is the more comfortable because it extendeth it selfe to the body seeing as the mercy of God is perfect so no doubt he will be a perfect Sauiour And as he forgiueth the sinne both of body and of soule so will he remoue the punishment from both yea doubtlesse he will saue and glorifie both In this respect the sufferings of our Sauiour hauing beene in body as well as in soule are the more comfortable because body as well as soule is redeemed by him Beliefe that to euery true member of the church of God belongeth the glorious resurrection of the body In this respect the resurrection of our Sauiour The Duties and his bodily ascension vp into heauen c are the more cōfortable because the members must be made like to the head and because our Sauiour being a King will euery way most perfectly benefit his subiects For seeing as the heathen man could say euery kingdome is euergesia that is a benefiting of the subiects belonging to it most of all must the perfit kingdome of our Sauiour Christ be a most perfit benefiting or rather a beatifying or making of the subiects thereof blessed and happie in the highest degree In this respect the own bodily sufferings of the faithfull are comfortable vnto them they knowing that seeing they suffer in body with Christ they shall be glorified also in body with him as well as in soule according to that of the Apostle Rom. 8.17 Yea and seeing other creatures shall be restored as it followeth in the same text much
into heauen so that he died not after the common manner of men The burnt-offerings of the lawe ascending by fire from the altar vp to heauenward from whence they were called in the holy language gnoioth of gnala ascendere to ascend they represented to the faithfull that their sinnes are so done away by the sacrifice of Christ and their persons so accepted that the way to heauen is by his sufferings prepared for them The scape-goate also in the law may not vnfitly be a representation hereof To speake all in a word the promise of euerlasting life to the Church and people of God was as we may say the life of the couenant of God made at the first and often renued to his people and namely to Abraham Isaak and Iacob according to that interpretation which our Sauiour himselfe gaue of it against the contrary errour of the Sadduces as we haue seen before Whence also he saith expresly Ioh. 17.3 This is eternall life that they know thee the onely true God and whom thou hast sent Iesus Christ And the Apostle of our Sauiour 2. Tim 2.9.10 certifieth vs that our saluation was giuen vs through Iesus Christ before the world was But as hee saith further is now made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel That is to say it is now more clearely more generally made manifest in the Church then it was before Thus then we seeing that this Article hath sufficient ground and warrant in the holy Scriptures let vs in the next place come to the sense and meaning of it Question WHat therefore is the meaning of these words The meaning of the article I beleeue the euerlasting life Answer It teacheth me and all Christians to beleeue that after this natural life ended there is another life and another world which God hath prepared and will certainely giue to his elect wherein the whole catholike Church of Christ shall glorifie and praise God and be partakers of his heauenly glory for euer through the worthines and efficacie of the death and resurrection of our Sauiour Christ who to the same end and purpose liueth and raigneth for euer and euer with him It teacheth me also to beleeue that I my selfe being a member of this Church of God The meaning of the Article shall haue my part and portion in this euerlasting life and in the happines and glory thereof in soule first after my bodily death immediately and at the appearance of our Sauiour Christ to iudge the world both in body and soule together world without ende Yea I beleeue acccrding to this Article that through faith I haue alreadie an entrance into euerlasting life euen while I remaine yet in this transitorie world and in that mortall body which I carrie about with me here It is true according to that of our Sauiour Christ Iohn 5. â—4 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life ExplicatioÌ„ proofe and shall not come into condemnation but hath passed from death vnto life Likewise according to that of the Apostle Paule alledged before Romanes 8.6 The wisedome of the Spirit is life and peace And verse 10. If Christ be in you the body is dead because of sinne but the Spirit is life for righteousnes sake Read also Gal 2.20 Thus I liue not I now but Christ liueth in me And Colos 3 4. When Christ which is our life shall appeare then shal yee also appeare with him in glory And 1. Pet 1 3 4. We are now begotteÌ„ to a liuely hope to an inheritaÌ„ce immortal c. And ver 23. Being borne anew not of mortall seed but of immortall c. And 1 Ioh 3.14 We know that we are translated from death to life because we loue the brethren To the better and more distinct vnderstanding of this Article it is necessarie that we doe first of all presuppose three things The first is the spirituall death of the soule in a seperation from the fauour and loue of God The second is the naturall death of the body which is caused by the seperation of the soule from it both of them being fruites of sinne though to the godly by the mercies of god through our L Ie Ch the bodily death is but the way to a better life that is to this most endles happy life whereof we speak The third is the revniting of the soule to the body at the resurrection thereof Of the which things we haue heard before And the Apostle comprehendeth them all in one sentence where he sheweth what is the issue of all Gods mercies toward vs through our Sauiour Christ saying thus Rom chap 5 21. That as sinne had reigned vnto death so might grace also reigne by righteousnes vnto eternall life through Iesus Christ our Lord. And ch 6.23 The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. It is further also necessarie to the vnderstanding of this Article that we doe consider what manner of life this euerlasting life is namely such a life as for the excellencie and glory of it is incomprehensible yea so as the most sharpe sighted of the seruants of God could not comprehend and discerne the hidden excellency of it as we may read 1. Cor 13.9.10.11.12 2. Ep 12.1 2.3 We know in part saith Saint Paule c. And Colos 3 ver 4 Our life is hidden with Christ in God Likewise saith the Apostle Iohn 2. Ep 3.1 2. We know not what we shall be Reuel ch 21 cha 22. We may easily perceiue that the Spirit giueth vs to vnderstand that no creature no nor al creatures either vnder heaueÌ„ or in the visible heauens are sufficient fully to expresse the perfect glory of it For as there we read the light of the Sun is accouÌ„ted too base a light for it c. It is such an eternal life saith the same Apostle as hath immortall glory ioined with it 2. Tim 2.10 And 2. Cor 4.17 a most excellent glory of full weight yea aboue all weighing by any humane balance c. Neuertheles it is meete yea rather so much the more necessarie that wee should succour and relieue the weakenes of our vnderstanding by such similitudes whereby it pleaseth God to shadowe it forth vnto vs. And namely in that hee compareth it to the enioying of an inheritance Act 20.32 Rom 8.17 And Ephes 1 18 of a rich and glorious inheritance And Colos 1.12 of an inheritance of the Saints in light And 1 Pet 1 4 as was alledged before of an inheritance immortall and vndefiled that neuer fadeth c. In that also he compareth it to a iewell which is better worth The Promise then all whatsoeuer beside as Matt 13. in the parable of the precious pearle and also of the treasure hidden in the
would hinder yong children from comming to him let vs speedily breake through all lets that by no meâ—nes â—e be kept from him Thus much for the time when to repent Question Now why must we continually repent yea increase our repentance Answere Because it will be alwaies failing and vnperfect here in this life Explication and proofe It is very true And therefore not without cause doth the Apostle extend his exhortation of casting away euery thing that presseth down and the sin which hangeth so fast on euen to the end of our race that is through the whole course of our liues spending our blood as it were in this most holy and iust quarrell Heb. 12 1. c. 4. And the song of perfect triumph is not till another life when death shall haue fully lost sinne which is the sting thereof 1. Cor. 15.54 c. Question But what if our repentance stand at a stay or goe backward so that wee fall into some one particular sinne or other after that wee haue begunne to repent Answere God will surelie chastice such negligent and vndutifull forgetfulnes in euerie one of his children that shall deale so vnfaithfully with him And as touching those that continue and goe forward in a good course it is the will of God that they should with all holie wisedome and in all tendernes of Christian loue and compassion ouer the soules of such as are fallen to procure their recouerie as much as lyeth in them So wee reade Galat chapt 6.1 Brethren saith the Apostle Paul if a man bee fallen by occasion ExplicatioÌ„ proofe into any faulte yee which are Spirituall restore such one with the Spirit of meekenesse considering thy selfe lest thou also be tempted Beare yee one anothers burthen and so fulfill the Lawe of Christ And read likewise 1. Thessalon 3.14 And that God will chastice the negligence of his children wee reade it expressely confirmed from the Lord himselfe by the Prophet Nathan 2. Sam 7.14 in his message to king Dauid concerning his sonne Salomon I will be his Father saith the Lord and hee shall be my Sonne and if hee sinne I will chasten him with the rodds of men and with the plagues of the children of men that is with such correctioÌ„s as God vseth to correct men withall as one iudging without respect of person like to that Ps 82.6.7 But my mercie saith he shall not departe away from him as I tooke it from Saul whom I haue put away before thee And more generallie wee reade Psalm 89.30 c. from the ministerie of Ethan the Ezrahite If his children forsake my Lawe saith the Lord and walke not in my iudgements If they breake my statutes and keepe not my commandements Then I will visite their transgressions with the rodde and their iniquities with stroakes Yet my louing kindnesse will I not take from him neither will I falsifie my truth c. Dauid himselfe may be an example hereof vnto vs. And before him Moses and Aaron and others of Gods children whom God did sharplie chastice when they had transgressed against him Neuerthelesse God continued their good God and a gratious Father vnto them still For they sinned of infirmitie not in obstinacie c. Question But what if anie doe vtterlie fall away from that grace which they seemed to haue and doe nowe despite the holie Spirit of grace being growne worse then they were at the beginning Answere Vnto such there is no place lefte for the renewing of their Repentance And by the effect they doe shewe further that they neuer beganne to repent in truth ExplicatioÌ„ and proofe For the proofe of this read Hebr 6.4 c. chapt 10.26 c. And 2. Pet 2.20 c. and 1. Iohn 2.19 They went out from vs saith the Apostle Iohn speaking of such kinde of Apostataes but they were not of vs. For if they had bene of vs they would haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs. THere is yet something remaining concerning the doctrine of Repentance whervnto I desire to heare your answere Question Haue wee suppose yee anie power of our selues to repent and to change our owne hearts mindes and wills either at the first in generall or after that Repentance is in some particular respects to bee renewed againe Answere No no more then ther is in any creature a naturall power to conceiue and bring forth it selfe into the worlde at the first or afterward to make himselfe a newe arme or a newe legge if it be once cutte off from the bodie You say well for herein the proportion holdeth betwixt our naturall generation and birth and our spirituall regeneration and new birth as will yet further appeare in that which followeth Question WHerefore that wee may proceede By whom are wee then to be conuerted or caused to repent vs of our sinnes Answere By the holie Ghost whose entire work our whole regeneration is and in no part or parcelâ— of it any of our owne Explication and proofe It is most certainlie so It is hee alone who worketh both Repentance and also Faith with all spirituall and heauenlie wisedome and vnderstanding in vs with all the increases and renewings of euery decaye therof as wee read Iohn â— verse 5. Verilie verilie saith our Sauiour Christ to Nicodemus except a man be borne againe of water and of the Spirit hee cannot enter into the kingdome of God Read also Galat 5.22 The fruite of the Spirit is loue ioye peace long suffering gentlenes goodnes faith meeknes temperance And Ephes 5.9 The fruit of the Spirit is in all goodnes and righteousnes and truth And 2. Cor 3.17.18 Wee are changed into the image of the Lord from glorie to glorie as by the Spirite of the Lord. And in this respect the holie Ghost is called the Spirit of Sanctification and wee our selues are said to be sanctified by the sanctification of the same Spirit and not otherwise Rom 1.4 Christ our Lord was declared mightilie to be the Sonne of God touching the Spirit of sanctification by the resurrection from the dead And ch 15. vers 16. The Gentiles are acceptable to God beeing sanctified by the holie Ghost And 2. Thess 2.13 Called to saluation through the sanctification of the Spirit And 1. Pet. chap 1.2 Elect vnto sanctification of the Spirit Read also Isai 4.4 and chapt 59.21 Mal 3.2.3 and Matth. 3.11 Likewise Iere 31.8 Conuert thou me and I shall be conuerted And verse 31.32.33 The Lord saith hee will put his Lawe in the inward partes of his people and write it in their hearts This hee doth by the finger of his holie Spirit Ezek 36. â—â— and Ioel 2.28 Thus the whole worke of our regeneration and sanctification is of the Spirit Yet so as God giueth his children this grace and power that they doe carefullie vse the meanes seruing herevnto euerie one for his own part and mutuallie one for another as
Temple and by the opening of the graues c. Furthermore this sort of expositions doth vnaptly and vnskilfully confound the exaltation of our Sauiour Christ with his humiliation For although it is truly affirmed that our Sauiour Christ did obtaine his victorious triumph vpon the crosse yet this was not wonne otherwise then by humiliation before God whereby he satisfied his iustice and that in such sort that the enemies of our Sa Ch pursuing him to the death were therin the instruments of their own ouerthrow to our saluation which could not otherwise be effected but by the death of Christ Yea and no doubt notwithstanding this conquest was made on the crosse yet the humiliation of our Sauiour whereby he made it continued still euen till he was buried and laide downe among the dead yea so long also as hee continued in the graue euen to the time of his rysing againe though indeede it was in another manner that is to say the feeling of the paines and sorrowes of his humiliation ceasing but the reproch and ignominie of his sufferings continuing still Yea so continuing that albeit it was the last part of his humiliation and the least in sense either of inward dolour or of outward trouble and affliction yet among his most malitious aduersaries it was the greatest for reproch insomuch as they had preuailed against him so farre that they brought his body downe to the earth which was the lowest that men coâ—ld bring him to And that his going downe to the graue and his abode there till his resurrection was a part of the humiliation of our Sauiour it may plainly be discerned by that prophesie of Dauid Psal 16 10. and Act. 2.27.31 Therefore did my heart reioyce c. Because thou wilt not â—eaue my soule in graue that is that part of my humanitie which was subiect to buriall neither wilt suffer thine holy one to see corruption This spake the Prophet Dauid concerning the ioy of our Sauiour Christ in regard of his resurrection and for that he knewe hee should lye but a while in the graue and shuld not be corrupted there as the Apostle Peter interpreteth that prophesie of Dauid And therfore out of question it was a part of the humiliation of our Sauiour Or else he would not haue so earnestly reioyced that he should tarrie so short a time in the graue Neither would he haue said Thou wilt not leaue my soule But I my selfe will speedâ—ly come out of it They are wordes therefore of his humiliation yet continuing and not of his triumph in Hell as may be obserued furâ—her from these words of the same 2. chap. of the Acts verse 24. Whom God hath raised vp and loosened the sorrowes of death because it was vnpossible that he should be holden of it So that vntill the resurrection we see that death continued a certaine time grappling vpon our Sauiour but when he arose it was forced to let goe all his hold and thenceforth death had no more any kind of dominion ouer him as we read Rom 6.9 10. If we be dead with Christ we beleeue that we shall liue also with him Knowing that Christ being raised from the dead dieth no more death hath no more dominion ouer him For in that he dâ—ed he died once to sinne that is to take away sinne not onely by the merit of his sacrifice before God but also by the sanctification of his spirit to the mortifying of sin and to the quickening of vs to holinesse of life but in that he liueth hee liueth to God That is to his eternall glorie neuer to die any more The which glorie of God is the chiefe and finall end both of the death and of the resurrection of our Sauiour Christ and also of all the blessed fruites and effects thereof Behold saith our Sauiour himselfe I am aliue for euermore Amen Ruel 1 18. Now therefore that wee may conclude this point of our inquirie touching these words of our Creed He descended into hel we may perceiue by that which hath beene alledged first what ground they haue in the holy Scriptures which must be in all points the onely ground and warrant of our faith secondly how we are to vnderstand them thirdly that it is not meete that they should be rased out of the Creed or at the libertie of euery Christian at his owne liking either to professe and expresse or to omit and suppresse them And therfore also that we are not to be so scrupulous in inquiring how and when they came first into the Creed as seeing they are and haue of long time beene generally receiued how they are to be vnderstood according to the holy Scriptures and answerably how to be beleeued of vs. THus then hauing gone through the ground and historie of all the holy sufferings of our Lord Iesus Christ yea of his whole humiliation vnto the very point and time of his resurrection which was the beginning of his glorious exaltation Let vs now gather together briefly the summe of all that we are to beleeue concerning the sufferings of our Sauiour Christ The grouÌ„d and meaning of all his sufferings and whole humâ—liation Quest What is the summe of it Ans The articles of our beliefe concerning the sufferings of our Sauiour Christ teach me and euery faithfull Christian that we ought steadfastly to beleeue that they are most perfectly worthy and fully sufficient to worke forth our redemption and reconciliation with God for euer according to the most holy counsell and decree of God himselfe and that euen of his most free mercie and grace So indeed we reade expresly Act. 2 23. He was deliuered by the determinate counsell and foreknowledge of God And Rom 3 verse 24 25 26. Question Which are the wordes of the Apostle Rehearse them Answere Wee are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God To shewe at this time his righteousnes that he might be iust and a iustifier of him that is of the faith of Iesus ExplicatioÌ„ It cannot indeede be otherwise insomuch as he who suffered yea suffered euen the most grieuous sufferings and humbled himselfe to the lowest degree of humiliation that might be as it were to the very bottomlesse pit of hell was the most high and excellent person that possibly might haue suffered for vs and therefore is nowe also on our behalfe made higher then the heauens as we shall see more fully hereafter And in the meane season the excellencie of the obedience of our Sauiour Christ in that he was obedient to the death to satisfie the iustice of God and to purchase an euerlasting redemption for vs it may notably appeare by that comparison which the Apostle Paul maketh betwixt our Sauiour Christ and Adam in the 5. ch to the
Christ the only begotten Son of God our Lord that after he had suffered vnder Pontius Pilate was crucified dead buried and descended into hell The third day he rose againe from the dead ascended vp into heauen sitteth at the right hand of God the Father almightie and that from thence he shall come to iudge both the quick and the dead Explication and proofe In these words in deede the particular degrees of the glorious exaltation of our Sauiour Christ are contained The first whereof is his Resurrection from the dead Act. 3.13 1. Pet. 1.21 in which respect he is called the first fruites and the first begotten of the dead 1. Cor. 15.20 and Colos 1.18 Let vs therefore in the first place consider of this first degree And to begin withall insomuch as the holy Scriptures must be the ground and warrant of euery Article of our faith as hath beene hitherto obserued and as wee learne from the practise of Saint Paul in his preaching of this point as well as of other 1. Cor. 15.1.4 and 2. Tim. 2.8 and from the practise of our Sauiour himselfe after that hee was risen as we reade Luke 24. verses 25.27.44.46 for otherwise in matter of faith whatsoeuer is without warrant from the worde it is fancie and not faith Question What ground therefore of holy Scripture haue you for the declaration and proofe of the Resurrection of our Sauiour Answer The holy historie is faithfully recorded at large by all the holy Euangelists Matth. 28. Marc. 16. Luke 24 Iohn ch 20. ond chap. 21. The same is more briefly testified in many other places of the holy Scripture Explicatiō proofe Let vs therefore from these holy Scriptures search out the doctrine of the Resurrection of our Sauiour from the dead The which also because it sheweth a notable difference betwixt our Sauiour Christ and all other men insomuch as the most excellent men when they are once dead do cease all their actions heere in this world and their thoughts are at an end so that there is nothing to be said furthermore of them then what they did or suffered while they were aliue whether we looke to Moses or Elijah or any other but the Acts of our Sauiour Christ are infinitely more and greater after his death then they were before if we shall consider them not onely in the raising vp of his owne body and the bodies of many other that were dead and in working of many signes and miracles by himselfe but also in giuing his wonderfull gifts vnto men immediatly after his ascension and in working most strange works by them by the power of his diuine word spirit and in giuing his graces and by working of his workes by his holy seruants from time to time euen to this day Let vs so much the more diligently and with so much the greater delight settle our mindes to consider of this point of holy Doctrine and so also of those which doe followe Remembring alwaies that this is so necessary a ground of our faith and saluation that vnlesse our Sauiour Christ were risen againe all faith and all preaching were vaine 1. Cor. 15.14 therefore our Sauiour himselfe doth stirre vs vp to an earnest consideration of it Reuel 1.18 saying I am aliue but I was dead and behold I am aliue for euermore Amen Question But in what order shall wee proceede The order of handling this Article of his resurrection to consider of this doctrine of the holy Resurrection of our Sauiour from that historie ground of it which you haue already mentioned Answer I haue heard you teach that diuerse things are carefully to be examined to the end we may profitably vnderstand and beleeue it Question It is true in deed Which are those things so neare as you can remember them Answer The first of them was what this word of the Resurrection doth signifie in this Article Secondly the time when our Sauiour did rise againe Thirdly the place from whence he arose Fourthly the manner how Fiftly the reasons or causes why he rose againe Sixtly the proofes and confirmations that our Sauiour is risen againe Seuenthly the comfortable fruits of his resurrection Eightly the duties arising from the same comforts Finally the danger of not beleeuing in our Sauiour Christ risen againe Explicatiō These were the things in deede which we propounded to our selues to consider of as those in the compasse whereof the whole doctrine of the resurrection will through the grace of God be sifted out Let vs therefore examine these points one by one And first of all Question What is the meaning of this word Resurrection or to rise againe vsed in this Article of our faith Answer The word Resurrection or to rise againe doth properly belong vnto the body and signifieth the quickening and setting of the body on the feete againe Explicatiō proofe It is true That is said properly to rise againe which was fallen before but the body of our Sauiour Christ was that which was fallen And therefore that alone did rise againe Neuerthelesse this could not be done but by the returne and revniting of the soule vnto it the which by death was separated from it before Now that the death of the body which commeth by the separation of the soule from it is vsually signified by the word of falling it is plaine in manie places of the holy Scriptures and namely Numb 14.29.32 Your carkases shall fall in this wildernes And 1. Cor. 1◠5 there they were ouerthrowne But Numb 26.65 Moses speaking of the same destruction or casting downe expresseth it by these words They shall die in the wildernes Likewise whereas the Apostle saith 1. Cor. 1◠8 There fell in one day three and twenty thousand Moses reporting the same fall saith that all these yea a thousand more died in that plague Reade also Leuit. 26.7.8 Psal 82 7. By the same word of falling doth our Sauiour Christ himselfe speake before hand of his death Ioh. 12.24 in that he saith Verily verily I say vnto you Except the wheat corne fall into the ground and die it bideth alone but if it die it bringeth forth much fruit And that by the Resurrection is meant the rising of the body the historie maketh it plaine because it was the body which the Souldiers watched It was the body which the Angel told the women that it was risen againe euen that body of his which they came to imbalme and the remouing whereof Mary so much lamented shee thinking that some man had taken it out of the graue It was the body by the feeling and handling whereof our Sauiour did assure his Disciples that he was verily and in deede and not in appearance onely risen againe The other wordes of the Article do likewise make this plaine in that it is said Hee rose againe from the dead that is to say from the estate and condition of those that were bodily dead of the which all that
nailed and pierced vpon the crosse Secondly we see that he gaue them leaue yea commanded them for their owne better assurance to take a sensible triall that they were not deceiued by any counterfet illusion And thirdly wee see further that he helpeth them also by an infallible reason against their owne phantasticall conceit to the contrarie In all which things the wonderfull loue of our Sauiour is exceedingly commended vnto vs in that it pleased him not onely to come among them thus gratiously before hee would ascend in his full glory but also to tender their weakenesse so farre that hee would be handled of them Yea which is more that hee vouchsafed for a helpe against their doubtfulnesse to beare the markes of his woundes both in his handes and in his feete and also in his side For notwithstanding the prints thereof might iustly be a glory to our Sauiour infinitely much greater then the Apostle Paul might well account it a singular credite to him that while he remained in this corruptible estate he did beare in his body the marks of the Lord Iesus that is to say the prints of his scourgings c for his names sake Gal. 6.17 Yet to speake simply they doe not without consideration of this circumstance agree to the glorified estate of our Sauiour after his resurrection And therefore both in this and in the rest the loue of our Sauiour both toward the eleuen and his whole Church and therein euen toward our selues is so much the more exceedingly gratious as was said A little before as we saw our Sauiour forbade Marie Magdalene to touch him because she was in no doubt of his appearance but here to remoue the doubt of these he giueth them good leaue to touch and handle him to their full contentation which also they did as the Euangelist acknowledgeth 1. Ep. chap. 1. verses 1 2 3. But as touching these chiefe Disciples euery thing maketh the matter plaine against them that their weakenesse was euery way passing strange yea euen as absurd as might be They are more vntoward then Marie Magdalene or the other women or the two Disciples that went to Emmaus For as it is most likely they gaue place so far to their feare that they continued their imagination as it it had beene some euill and illusorie spirit appearing in the bodily shape of our Sauiour among them to make them to beleeue falsely that hee was risen againe much like to that illusion which the witch deceiued King Saul by in representing Samuel as if hee had beene come out of the earth from the dead to speake vnto him But that it was not so in the present instance as they timorously imagined our Sauiour taketh the best course that might possibly be vsed to satisfie them therewithall For as touching the wicked Angells or euill spirits which was the matter it seemeth that they most feared it is not easily to be thought that they are permitted of God to take any true body in likenesse eyther of man or any other creature made onely for that purpose that he should make any appearance thereby howsoeuer it may be that the good Angells haue sometimes both receiued bodies by an extraordinary creation from the hand of God which they haue by an extraordinary dissolution laide downe againe Neuerthelesse it is likely that their bodies were of a differing qualitie from ours like to those which wee shall haue after the resurrection more pure and spirituall then such as wee haue now palpable and easie to bee handled and felt yea differing from the constitution of the body of our Sauiour such as hee would haue it to be till his ascension though it was already glorifyed in a great part or measure euen from the first moment of his resurrection From the familiar dealing of our Sauiour wee may iustly reason against all vbiquitary or euery-where presence of his body and namely against all transubstantiaitng of the bread into the body or cōsubstantiating of the body with the bread of the Sacrament thus Wheresoeuer the body of our Sauiour Christ is present there it may be seene and felt but it is not seene nor felt in the bread of the Sacrament And therefore it is not present there But of this enough for this time Let vs come to the third remedie which our Sauiour vsed to expell this false conceit of his Disciples and to shew that he appearing at this time sodainely and miraculously among them was no spirit but a very true and naturall man like to themselues What remedy was this Question Our Sauiour called for meate and did eate before them as St. Luke continueth the holy Storie in these words following Answer 41 And while they beleeued not for ioy saith he and wondered he said vnto them Haue ye here any meate 42 And they gaue him a piece of a broiled fish and of an hony combe 43 And he tooke it and did eate before them Explication In these words we haue not onely the third remedie which our Sauiour vsed but wee haue also and that in the very first wordes the effect of the second remedie Let vs therefore first consider of that a little and so proceede to this third remedy Quest What was that effect Ans It was sodaine ioy and wonderment yet without setled faith touching this particular point of the resurrection of our Sauiour Expli So it was indeede For so saith the holy Euangelist Luke and also the Euangelist St. Iohn chap. 20. verse 20. Hee shewed to them his hands and his side Then were the Disciples glad when they had seene the Lord. And this is well worthy to be obserued that not euery ioy or more then ordinary affection or admiration concerning either the person or word and doctrine of our Sauiour is by and by of a true and liuely faith Nay rather vehement affection either of ioy or griefe not proceeding of faith is for the time a let and hinderance to faith the which of all graces is the most wise temperate in it selfe and doth best quiet and moderate euery affection that is in the heart of man Neuerthelesse considering who they were that at this time thus ioyed and wondered ioyed I say to thinke that it should be our Sauiour indeede but wondered as being in some doubt by reason of the strangenes of the matter wee may well thinke that their ioy and wondering was not altogether void of faith though in this point they were not yet setled as was answered Thus then hauing seene the effect of the second remedie let vs come to the third which immediately followeth in the text rehearsed already The which was this that our Sauiour called for meate and did eate before them Question How might this further confirme and establish their mindes Answer Yes very much seeing it is certaine that howsoeuer a wicked Spirit may by Gods permission appeare in the outward shape of a man yet he cannot take vnto himselfe a true body neither true
wide open for the preaching of the Gospell to euerie people and Nation vnder heauen 4 Fourthly by the power of the resurrection of our Sauiour wee are quickened to newnesse and holinesse of life 5 Moreouer by the vertue of the same we are strengthened and confirmed to all holy constancie in the faith and seruice of the Gospel vnder the blessed hope of immortalitie and heauenly glory 6 Furthermore we haue by it a setled cōfort against the vncertainty of our fraile transiterie life yea against all the troubles of it and against death it selfe and all the terrors and dismayings thereof seeing our Sauiour hath perfectly vanquished and ouercome them for vs. 7 And yet more then these the resurrection of our Sauiour is a reall confirmation that our bodies though they must die in corruption weakenesse and dishonour as naturall bodies for a finall conuiction and farewell of sinne yet they shall by the sauing power of the resurrection of our Sauiour Christ bee raised vp againe and made spirituall bodies incorrupt and glorious neuer to returne to corruption againe 8 The resurrection of our Sauiour is also an euidence that be is ordained of God to be the iudge of the world 9 Finally it is a most pregnant confirmation and application of all the fruits and benefits which he hath purchased for vs by his death and by all other his manifold sufferings going before the same Explication and proofe The resurrection of our Sauiour is indeede as the sealing vp of all these fruits and benefites vnto vs and therefore it may well be exceedingly comfortable vnto vs and his whole Church For as our Sauiour died not in the state of a priuate man but in the behalfe of the Church so also did hee not rise againe so much for himselfe as for the benefit of it But let vs see some proofes of holy Scriptures for these things For the proofe of the first part of this answer we may read Rom. 1.3 4. And 1. Pet. 1.21 where the resurrection of our Sauiour is alledged for a proofe that he who is our Sauiour is the Sonne of God And that it is furthermore a proofe that he is the promised Messias it is euident in that it is an accomplishment of the former prophesies which were giuen forth thereof as we saw before and may iustly here call to minde againe Psal 16. Isai 53.8 c. and chap. 55.3 Our Sauiour himselfe also before his death foretolde the same as a signe and confirmation thereof Matth. 12.39.40 Iohn 2.18.19 Reade also chap. 20.9 And in the Law the scape goate and the liue sparrow let loose may well be accounted figures of the resurrection and so the resurrection an accomplishing of the same as the slaine goate and killed sparrow were figures of his death Leuit. 14.4 5 6 7. And chap. 16.5 6 7 8 9 10. as was obserued once before For the proofe of the second part reade Rom. chap. 4. verses 22 23 24 25 26 where note that the Apostle affirming that our Sauiour being deliuered to death for our sinnes is risen againe for our instification hee maketh the imputation of his righteousnesse and our iustification one and the same thing So that to be iustified in the sight of God is to haue the righteousnesse of our Sauiour Christ imputed to vs who hath perfectly fulfilled it on our behalfe euen as he was perfectly sanctified of God himselfe to that end according as it is nearely lincked with it Rom. chap. 1. verses 3 4. alledged before Declared mightily to be the Sonne of God touching the spirit of sanctification by the resurrection from the dead And as we reade 1. Tim. 3.16 God manifested in the flesh iustified in the the spirit Yea all the places alledged before to shew that our Sauiour was raised vp from the dead and exalted by the hand of God himselfe they are so many proofes that by his holy verdict his iustice is fully satisfied and that our Sauiour hath procured our perfect Quietus est from all our sinnes For if any one of our sinnes had not been fully satisfied for by him who was made sinne for vs or if any thing had beene wanting touching our Sauiour his owne holinesse and righteousnesse God would neuer haue raised him vp nor acknowledged vs to bee made the righteousnesse of God in him But now our Sauiour being declared to be perfect iust holy by the spirit of righteousnes sanctificatiō bearing witnes thervnto by his resurrectio on our behalfe as before wee are hereby assured that we haue our full discharge whenas otherwise wee should haue beene still in our sinnes 1. Cor. 15. verses 17 18. Reade also Act. 13.37 38 39. And Rom. 10.4 5 6 7 8 9. And 1. Pet. 21. A good conscience looketh to the resurrection of our Sauiour for the setling of the peace of it And Philip. 3 8 9 10. This is that vertue of our Sauiour which the Apostle Paul so highly valueth aduanceth that in comparison of it he counteth all things dung and meere losse Yea this is that life which he liued in Christ or rather which Christ liued in him according as it is said The iust shall liue by faith to wit in the apprehension of Christs righteousnesse thus manifested by his resurrection to be their owne through the most gratious imputation of God Gal. 2.19 20 21. Rom. 1.17 For the proofe of the third part of the answer reade Iohn 7.38 39. and chap. 20. verse 21. the ordination of the Apostleship and ministery of the Gospel Reade also Luke 24.47.48 49 Acts 2.17 18 32 33. And 2. Tim. 1.9 10 11. These things indeede were not performed till after the ascension neuerthelesse the resurrection made way and was as the first step vnto it For the proofe of the fourth part reade Rom 6.4 5. 2. Cor. 5.14 15. Eph. 1.19 c. and chap. 2.1 Acts 3.26 and chap. 5.31 Colos 2.12 13. and chap 3.1 c. This rising vp to newnesse of life is called the first resurrection Reuel 20.5 And it is the way to attaine vnto the second For let vs note well that albeit God doth fauourably behold vs in Christ onely for our perfect iustification before him yet this is no dispensation to vs that we should continue in sinne but it calleth for sanctification at our hands without the which no man shall see the Lord as we reade Heb. 12.14 And it is also necessary for vs to the end that from the fruits of our sanctification we may haue the comfortable perswasion of our iustification Rom. 6.1 c. And that we are elect and chosen to saluation 2. Pe 1 10. Yet so as we must in no part relie vpon our owne holinesse or works which will alwaies be failing and vnperfect but on our Sauiour alone by whom we are iustified For proofe of the first part reade 1. Pet. 1.3 4 5 c. Blessed be God euen the Father of our Lord Iesus Christ who according to
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth sāctifieth inableth vs vnto which is acceptable to God And therfore it is said of the Spirit that he helpeth our infirmities teacheth vs to pray c. Rom. 8.26 27. Whence it is also that saint Iude exhorteth christians to pray in the holy Ghost to the edifying of themselues in their most holy faith as verse 20. of his Epistle And the Apostle Paul I wil pray in the spirit and sing in the spirit 1. Cor. 14. That is I will both pray and also praise God as the holy Ghost shall teach me And Ephes 6.18 Likewise cōcerning the sacraments first Baptisme the very form of the institutiō sheweth that it is the holy Ghost who must giue that effect which it signifieth according to that which is said to note the true circumcisiō Phi. 3.3 We are saith S. Paul the circūcisiō which worship God in spirit And Christ is said in this respect to baptize with the holy Ghost though he baptized none with the outward element of water And 1. Cor chap 12 verse 13. By one spirit we are all baptized into one body Secondly concerning the Lords Supper our Sauiour Christ noting in the vse of it the nature of faith which feedeth vpon the flesh of Christ and drinketh his blood both which are presented by the bread and wine of that Sacrament hee himselfe teacheth that it is the Spirit onely which quickeneth and that otherwise the flesh and therefore much rather the signe of the flesh profiteth nothing Iohn 6. And againe 1. Cor 12.13 we haue beene all made to drinke into one spirit Thus euery way it is the holy Ghost who is from God the Father that also by the mediation of our Lord Iesus Christ the onely immediate beginner and perfiter of all grace in vs. And it is the rather to be throughly weighed of vs because as the Apostle Paul saith Flesh and blood cannot inherite the kingdome of God 1. Cor. 15.50 To him therefore both faith hope and loue inuocation and thankesgiuing feare and obedience is due as well as to the Father and the Sonne as we shall see when we come to the duties This is the true Christian faith of the Church of God of euery true member thereof touching the holy Ghost how many soeuer haue beleeued aright though the doctrine thereof hath not beene so fully clearly reuealed till the comming of Christ at the time of his most holy anointing to the taking of our nature vnto him God gaue his people of Israel his good spirit to instruct thē in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
the soules of all godly and true beleeuers For as touching their naturall creation in respect of their substance and also in regard of their faculties of vnderstanding memory reasoning will election or choise and likewise in ministring life sense and motion to the body they are naturally of the same kinde The one cannot die or be extinguished more then the other For though it be saide in the holy Scriptures that the wicked and all vnbeleeuers shall perish and die the second death c yet this perishing or death is not to be vnderstoode as simply opposed to beeing and life but to that good and blessed estate of life and well beeing which is onely proper to the children of God after this naturall life is ended For this is very plaine in the holy Scriptures that the misery and torment of the soules of the wicked shall be perpetuall euen from the time of their naturall death and so to continue for euer The worme of their guilty conscience shall neuer die neither shall the fire of their torment euer be quenched as our Sauiour sheweth plainely in the parable of the rich man Luke 16.22 c. So then the wicked are said to die a second death moreouer and beside the naturall death in respect of their punishment and torment or destruction after this life in such sense as they are saide as touching all grace and godlinesse to be dead euen while they liue here For like as they while they liue the naturall life are dead because they want the ioy of godlinesse and thereby of a good conscience which is as wee may say the life of our life so yea much rather because after the end of the naturall and sinfull life of the wicked their torment beginneth neuer to end they may iustly be saide to passe to a second death that is from a death in extremity of sinne to a death in extremity of an eternall punishment Thus the immortality of the soule belongeth to the wicked as well as to the godly so farre forth that their soules can no more die that is bee extinguished or loosed their nature and Beeing then the soules of the godly can But as touching the good beeing or blessing of immortality that is to say touching the blessed estate of the soule in the continuance of it for euer in the fauour of GOD this belongeth peculiarly to the children of God who through faith and by the Spirit of God doe mortifie sinne in some measure here in this life and liue vnto God through that life which they liue by the Sonne of God by whose grace thâ—ir soules are daily renewed and sanctified vnto him as it is euident by the testimonies and examples alledged before for the ground and warrant of this Article vnto vs. And that the estate of the soules of the faithfull are vnspeakeably blessed with God after this life we may be assured from that which wee reade 1. Cor. 2.9 For the glory of it is such as the eye hath not seene nor eare heard nor came into the heart of man which God hath prepared for them that loue him The Promise And 2. Epist chap. 12.4 And that the same blessed estate of the faithfull shall be a fruit of that care which they had here in their naturall life time to attaine to true christian knowledge faith c it may be euident from that which is written 1. Cor. 13.12 that then shall be the perfection of that which we haue now but in part Reade also Reuel ch 7.14 15 16 17. And ch 14.3 4 5. and verses 12.13 Whence also it finally appeareth that this vnspeakeable blessing shall be as was answered in the coÌ„munion of all the thousands of the triumphant Saints and with the Angells to all those that haue had their part in the communion of the militant Saints here on earth According to that which we reade Heb. chap. 12.22 23. Ye are come vnto the mount Sion and to the Citie of the liuing God the celestiall Ierusalem and the company of innumerable Angells And to the congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men Thus much briefly concerning the meaning of this Article Question Now what Promise haue we in the holy Scriptures for the further warrant of the same Answer We haue the promise of it Psal 22. verse 26. The poore or meeke saith the holy Prophet shall eate and be satisfied they that seeke after the Lord shall praise him your heart shall liue for euer Explication This indeede may well be one testimonie of Gods promise in this behalfe For by the heart the soule of man is vsually signified in the Psalmes and in other places of holy Scriptures There are many other testimonies to the same purpose For all the promises of euerlasting life after the natural life ended they haue the beginning of their accomplishment in this blessed immortality which we speake of according to that of Iames chap. 1. verse 12. Blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him Likewise Reuel 2.7.17 And chap. 3.5.12.21 though these promises shall not haue their perfect effect till the resurrection of the body as we shall see further when we come to that Article IN the meane season our order requireth that wee come to the vse of the present Article And first concerning the Comfort of it Question What may that be Answer I heard a voyce from heauen saith St. Iohn Reuel chap. 14. verse 13. saying vnto me write â—lessed are the dead from the time that they die in the Lord. Euen so saith the Spirit for they rest from their labours and their workes doe follow them Explication In these words of Saint Iohn we haue a double comfort expressed as belonging to the faithfull euen from the time that they die in the Lord that is for the Lords cause or in faith and repentance as it becommeth the seruants of God First that thenceforth they rest from their labours that is from all the troubles and disquietments of this life such as we read of Eccles 1.8 All things are full of labour And Psal 90.10 According to that promise Reuel 6. verse 11. They shall rest for a little season c. And chap. 7.16 They shall hunger no more nor thirst any more c. And God shall wipe all teares from their eyes The second comfort of the faithfull immediately after their naturall death is that their works doe follow them that is to say the fruit and reward of all good things which they haue done in their life time For God will performe all his promises which he of his bounteous goodnesse hath made to the obedience of his seruants in and for Christs sake according to that Ephes 6.24 The grace of God shall be to the immortality of all that
and the resurrection from the dead neither marrie wiues neither are married For they can die no more for as much as they are equall to the Angels isangeloi that is in like estate and condition touching immortality with freedome from need of all earthly food or clothing c. which now they cannot want Neuerthelesse they shall be of another kinde of nature or substance chiefely in respect of their bodies then the Angels are And then also it followeth in the same sentence of our Sauiour that they are the Sonnes of God since they are the children of the resurrection Nowe because this distinction of the body into a naturall and a spirituall body might seeme strange therefore doth the Apostle in this latter part of this 44. verse affirme it of his Apostolicall authoritie and credit that there is a naturall body and that there is also a spirituall body And not onely so but hee also confirmeth the first member of the distinction by the authoritie of the holy Scripture saying thus As it is also written to wit Gen. chap. 2. verse 7. The first man Adam was made a liuing soule And then he doth againe of his owne Apostolicall authoritie as a faithfull interpreter of the will of God supply the other member of it saying further that the last Adam that is to say our Sauiour Christ was made a quickening Spirit That is such a one as was not onely indued with a reasonable soule like vnto vs but also hâ—d in our nature which he tooke vnto him the Spirit of God mighty to raise vp and quicken our bodies after death as well as he did his owne and as well as in the meane season he is mighty and effectuall by the same his Spirit to regenerate sanctifie and seale vs vp both bodies and soules to the inheritance of the kingdome of heauen Whereof also he hath alreadie taken possession on our behalfe in his body now made perfitly spirituall to the end that we with our bodies when once they shall be made spirituall like to his might likewise be made partakers of it with him And yet with this caution as the Apostle further addeth that according as in the order of creation the naturall was before the spirituall so must wee be content to remaine in this world naturall and onely in some part or measure spirituall vntill the resurrection when and not till then wee shall be wholly spirituall in such sense as hath alreadie beene interpreted And for the further clearing of this point the Apostle proceedeth in making a more full comparison or rather opposition betwixt Adam and our Sauiour Christ as the words of the text will plainely declare Qu. What is that which he writeth concerning this matter An. In the latter part of the 44. verse before mentioned and so forth to to the 50. verse thus the holy Apostle writeth 44 There is saith he a naturall body and there is a spirituall body 45 As it is also written The first man Adam was made a liuing soule and the last Adam was made a quickening spirit 46 Howbeit that was not first made which is spirituall but that which is naturall and afterward that which is spirituall 47 The first man is of the earth earthly the second man is the Lord from heauen 48 As is the earthly such are they that be earthly and as is the heauenly such also shall the heauenly be 49 And as we haue borne the image of the earthly so shall we beare the image of the heauenly ExplicatioÌ„ Herein is plainely contained the full ground and explication of that distinction which the Apostle made of the bodie into naturall and spirituall We are here also to obserue that like as albeit our Sauiour is called spiritual because of the aboundance of the spirit which was in him in most singular maner measure he is not for all that denied to be natural that is to haue a naturall soule as other men haue So in that it is said hee is the Lord from heauen to wit in regard of his eternal Godhead it is in no wise the meaning of the Apostle to denie his true assuming of the humane nature here on earth from the substance of the Virgin Marie And let it likewise be obserued in the same holy Apostles oppositiue comparison betwixt our Lord Iesus Christ and Adam that as the image of the earthly noteth the very like nature of our body with the body of Adam here on earth so the image of the heauenly noteth the very like estate of that body which our Sauiour now enioyeth being in heauen Now in the verse next following that is in the 50 for the conclusion of this point he sheweth the reason why he is so large in making plaine the distinction of the body naturall and spirituall namely for that it is a certaine truth that our bodies in this corrupt and fraile estate wherein they be now cannot inherit the kingdome of God The words of the holy Apostle are these This say I brethren that flesh and blood cannot inherit the kingdome of God neither shall corruption that is our bodies as they are now corruptible inherit incorruption That is they cannot inherit that place which God hath prepared onely for such as shall be freed from all corruption and frailtie as well of body as of soule And thus hath Saint Paul cleared the second question touching the manner of the resurrection of the body to the establishing of the faith of the Corinthians and of all other Christians against all contradictions to the same NOw yet furthermore to the end there might be no occasion of any further doubt about this so necessary an Article he entreth vpon the third question which hee saw would be demanded That is what should become of the bodies of all those Christians which should bee â—ound liuing at the last day when as all dead bodies shall be raised vp out of their graues Question What I pray you are the Apostles words wherein he laieth open and determineth this question Answer 51 Behold saith he I shew yee a secret thing We shall not all sleepe but we shall all be changed 53 In a moment in the twinkling of an eye at the last trumpet for the trumpet shall blow and the dead shall bee raised vp incorruptible and wee shall bee changed 53 For this corruptible must put on incorruption and this mortall must put on immortality Expli In these verses 51 52 53. the holy Apostle doth as we see stirre vs vp to the diligent consideration of that which he writeth He telleth vs that he reporteth a great secret Now secrets as we know in other matters are diligently harkened vnto Much more ought wee to harken to those diuine secrets which God by his holy seruants the Prophets and Apostles doe make knowne vnto vs. But what is this secret We shall not all sleepe saith this our Apostle that is we shall not all die and rest in the graue after the