Exposition of the Apostles Creed, Exposition · Part 4

Exposition of the Apostles Creed · Exposition · Part 4

p. 235THE FOVRTH PARTE OF the Creede.

I beleeue the holie Catholike Church, the communion of Saintes.

Testimonies out of the Prophetes and Apoſtles.

GEneſis 9. God enlarge Iapheth, that he may dwell in the tabernacles of Sem. Eſaie 54. Reioyce O barren which doeſt not bring forth, breake forth into praiſe, and reioyce which diddest not bring foorth, becauſe moe are the Sonnes of the deſolate, then of the married wife, ſaith the Lorde. Enlarge the place of thy tentes, and let them ſpread out the curtaines of thy habitations. And a little after, For he that made thee, is thy husband (whoſe name is the Lord of hostes) and thy redeemer is the holie one of Iſrael, who ſhalbe called the God of the whole world. Alſo to the Galathians 4. verſe 27. and Eſaie 60. ver. 1.2, &c. Ariſe, be enlightened, becauſe thy light commeth, and the glorie of the Lord is riſen vponupon thee. For behold darknes ſhal couer the earth, & thicke darknes the people: but the Lorde ſhall ariſe vponupon thee, and the nations p. 236ſhal walke to thy light, and Kinges to the brightneſse of thy riſing. Ezech. 37. verſes. 22 24. and Chapt. 10. And there ſhal be one ſheepeheard, and one ſheepfolde. Iohn 11. verſe 52. And not that Ieſus ſhould die for that nation onelyonly, but alſo that he ſhold gather together in one the chidren of GOD which were ſcattered, Apoc. 59.10. Thou haſt redeemed vsus vntounto God, through thy bloud out of euerie tribe, and tongue, people, and nation.

What this part conteineth.

THE fourth part conteineth the effect of all that went before. For except we will that the Father hauehave ſent his ſonne in vaine, and that his ſonne alſo hath ſuffered, and is riſen againe in vaine; that the holie Ghoſt was promiſed and ſent in vaine: we muſt needes beleeue that the effect of all theſe is, that the Father in Chriſt by the power of the holie Ghoſt doth builde vp a newe people vntounto himſelfe, whom before he had freely choſen, with whom he doeth enter into a free couenant, and to which he doth communicate him ſelfe and all his benefites, Eſaie 53. When he ſhal laie down his ſoule a ſacrifice for tranſgreſſion, he ſhal ſee the ſeede that ſhal prolong his daies, and the will of Iehouah ſhal proſper in his hand, &c. Eph. 2. ver. 6.

The meaning of theſe wordes, I beleeue the Catholike or vniuerſal Church.

p. 237THe meaning is that the ſonne of God, euen from the beginning, (Matt. 11. ver. 12.) gathereth and buildeth vp a people vntounto himſelfe, from the whole bodie of mankinde, elected before all worldes, whom Chriſt raiſeth vp beeing dead in ſinnes, and reconcileth vntounto him ſelfe by the miniſterie of his worde, and renueth by faith to life euerlaſting, Iohn 5. verſ. 8. Epheſ. 2. ver. 1.2.3. and Chap. 5. verſ. 26. which he adioyneth vntounto himſelfe as his ſpouſe or wife, that all the true members of this people may hauehave true fellowſhip with Chriſte and mutuall amongeſt them ſelues, both in this and in the life euerlaſting, 1. Iohn. 1. Amongeſt which people I truſt my ſelfe to be enrolled and neuer to be blotted out from them, Iohn. 10. & 17.

Why the Church is called Holy.

BEcauſe none can be vnited vntounto God, vnleſſe he be holie and pure, euen as God is holie & pure: therefore I doe vndoubtedly beleeue that God doth iuſtifie and alſo purge thoſe whom he hath choſen to this inſeparable vnion to holineſſe and innocencie of life, that the glorie of God may ſhine in them, Rom. 8. Epheſ. 5. Nowe the Church is holy two maner of waies, by renouation, and by imputation. By renouation in it ſelfe, that ſame holineſſe is onelyonly begun: Rom. 7. Of this ſame firſt manner of holineſſe, it is ſaide, 2. Cor. 7. Working your ſanctification, and 1. Theſ. 4. ver. 7. But by imputation her holines is moſt perfect in Chriſt, as he ſaith, p. 238I ſanctifie my ſelfe for them. In this ſecond manner of holineſſe I beleeue that there is no ſinne, no death in the Church, that is to ſay, that no fault or puniſhment is imputed to the true members of the Church. Becauſe they that beleeue in Chriſt, are not ſinners, are not guiltie of death, but are ſimply holie, and righteous, Lords ouer ſinne and death in Chriſt, and liue for euer. Ro. 5. ver. 8.9. and Heb. 10. ver. 14. Colo. 2. ver. 10. Ro. 8.1. Theſſ. 5.10.

Why the Church is called Catholike.

THe Church is caled Catholike, or vniuerſal, becauſe that like as there is one head of the Church, to wit Chriſt: ſo the vniuerſal members thereof ſcattered throughout the worlde, doe growe vp into one bodie, by the ſame ſpirite. Epheſ. 4.1. Cor. 10. and 12.

Communion of Saintes.

Teſtimonies out of the Prophetes and Apoſtles.

LEviticus 26. and 2. Cor. 6. verſe 17. Ye are the Temple of the liuing God, as God hath ſaide, I will dwell amongeſt them, and I will walke there, and I will be their God, and they ſhalbe my people. Wherefore (Eſay 52.) Come out from among them and ſeparate your ſelues ſaith the Lorde, and I will receiue you, I will be a father vntounto you, and ye ſhalbe my ſonnes and daughters, ſaith the almighty. Alſo Ioel 2. verſ. 32. 1. Tim. 3. verſe. 15.16. That thou maiſt know howe thou oughtest to behaue thy ſelfe in the houſe of God, which is the Church of the liuing God, the piller p. 239and ground of trueth, 1. Cor 12. verſes 13.14. For by one ſpirite, we are all baptiſed into one bodie, whether we be Iewes, or Grecians: whether we be bonde or free, and hauehave beene all made to drinke into one ſpirite, 1. Cor. 10.17. Becauſe we that are many, are one loafe, and one bodie, who are partakers of one and the ſame bread, Alſo to the Heb. 3. verſe 13, &c. 1. Iohn. 1. That which we hauehave ſeene and which we hauehave heard we declare vntounto you, that you alſo may hauehave fellowſhip with vsus, & that our felowſhip alſo, may be with the Father, & with his ſonne Ieſus Chriſt: & theſe things write we vntounto you, that your ioie may be full. Acts. 2.47. And the Lorde added to the Church from day to day, ſuch as ſhould be ſaued.

The meaning of theſe wordes.

THe communion of Saintes, ſignifieth both that ſame outward fellowſhip, wherby the people as members of the viſible Church thorough the miniſterie of the doctrine both of the Prophets, and Apoſtles, and alſo of the ſacramentes, are called into one bodie, and alſo that ſame inwarde coniunction, whereby thoſe whome the Lorde hath alwayes choſen in this viſible congregation, that is to ſay, the true beleeuers, are knit and vnited together with the father, with Ieſus Chriſt his ſonne, and mutuallie one with another amongeſt themſelues. Concerning that ſame outward vnion we muſt knowe that the truth of the propheticall, and Apoſtolical doctrine is an vndoubted token of the viſible Church, 1. Tim. 3. Beſides all that profeſſe that ſame trueth, whereſoeuer they ſhal come in the world to any viſible companie of p. 240the Church, they hauehave right to communicate in hearing the worde, in prayers, and receiuing of the ſacraments. Eſai. 2.2.3. yea all the faithful hauehave commandement that whereſoeuer there is a viſible aſſemblie of the Saints, that they ioyne themſelues vntounto 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 vntounto 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 hauehave 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 vnderunder the olde & newe Teſtament.

Fourthly, glorification is alſo common to the whole bodie: ſo y^t the inhabitation of the Father, the Sonne, and the holie Ghoſt, was alwaies the ſame vnderunder either teſtament: to which ſcope and end al the gifts of the holie Ghoſt tend, beſtowed for y^e common building vp of the whole bodie, that at length the glorie of the king may fully ſhine in the whole bodie.

p. 241I beleeue the forgiueneſſe of ſinnes.

Testimonies out of the Prophetes and Apoſtles.

IEremie 31. I will hauehave merciemercy vponupon 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 vsus according to our ſinnes, neither hath he rewarded vsus according to our iniquities. For as the heauens are high aboue the earth; ſo hath his merciemercy preuailed towardes thoſe that feare him. As farre as the Eaſt is from the Weſt, ſo farre hath he put our offenſes from vsus. And 1. Iohn. 1. The bloud of his Sonne Ieſus Chriſt hath purged vsus from all our ſinne. The benefites which Chriſt communicateth vntounto 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 hauehave 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 hauehave 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 hauehave & do vndoutedly poſſeſse true happines; all which we comprehend in the Creed, vnderunder p. 242the 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 vsus 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 p. 243a 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 vponupon 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 vsus? No, in no caſe: for although ſinnes be in vsus, and ſhalbe 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 vsus. And therefore p. 244Saint 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 hauehave 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 vsus with merciemercy & 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 vsus. 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 vsus of the father for Chriſt, into whom whileſt he doth engraft vsus 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 vsus by the ſame ſpirit that ſame newe obedience, which is an vndoubted p. 245teſtimony 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 vponupon 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.

p. 246The 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 vntounto 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 vntounto 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 p. 247bring all thinges vnderunder ſubiection to himſelfe, Gene. 1. Rom. 4. Philip. 3. Further his vnchangeable will, wherein he hath declared his righteouſnes, vponupon which foundation, the reaſon of the Apoſtle (2. Theſſ. 1.) leaneth. For it is a righteous thing, with God (ſaith he) to render affliction vntounto them which afflict you, and to you who are afflicted, releaſe together with vsus, 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 vntounto 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 p. 248the 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 ſhalbee confirmed in ſhame and corruption: ſo that they ſhalbe 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 p. 249ſhame: and Math. 25. The reaſon is, becauſe not onelyonly 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 hauehave 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 p. 250life 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 onelyonly 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 vntounto 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 hauehave 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 p. 251ſaith, Iehouah is my portion. This fountayne doeth plentifully powre out it ſelfe vppon vsus 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 vsus, 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 vntounto him. So in the 8. to the Rom. wee our ſelues which hauehave 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.

p. 252The 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 hauehave 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 vnderunder the burthen of calamities, they remember that that ſame great weight of the glory prepared be put in y^e 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 p. 253ſluggiſh 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 vntounto vsus 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 y^e 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 hauehave vsus to beleeue euerlaſting life. If I muſt beleeue euerlaſting life, I truſt not without cauſe alſo that I ſhalbe kept in the way: As Peter plainly teacheth, 1. Epiſt. 1.5. which are kept by the power of God through faith vntounto 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.

End of the text · Caspar Olevian, Exposition of the Apostles Creed (1581)