A Golden Chain — William Perkins

A Golden Chain · William Perkins

Nowe to proceede in the Creede. The Church is further set foorth by certaine properties and prerogatiues. The properties or qualities are two, holines and largenes. 1 Pet. 2.9. Rev. 11 2. & 2….29. Rev. ….9. & 3.9. Psal. 26.5.That the Church is holy, it appeares by Peter, which cals it an holy nation, and a chosen people: and by S. Iohn, who cals it the holy cittie. And it is so called… that it may be distinguished from the false Church, which is tearmed in Scriptures the synagogue of Satan, and the malignant Church.

Nowe this holinesse of the Church is nothing else but a created qualitie in eueryevery true member thereof, whereby the image of God, which was lost by the fall of Adam is againe renued and restored. The author of it is God by his worde and spirit, by little and litle abolishing the corruption of sinne, and sanctifying vsus throughout, as Christ saith,Ioh. 17.17. Father, sanctifie them in thy truth, thy word is trueth. And holines must bee conceiued to bee in the Church on this manner: it is perfect in the Church Triumphant, and it is onelyonly begunne in the Church militant in this life:1. Tim 1.17. Rom 11 20. Phil. 2 1…. Mat. 9.24. and that for speciall cause, that we might giuegive all glorie to God; that we might not be high minded, that we might work our saluation with feare and trembling; that we might denie our selues and wholly depend vponupon God. Hence we learne three things: first that the Church of Rome erreth in teaching that a wicked man, yea such an one as shall neuer be saued, may be a true member of the Catholike Church: for in reason, eueryevery man should be answerable to the qualitie and condition of the Church whereof he is a member: if it be holy, as it is; he must be holy also. Secondly we are eueryevery one of vsus, as Paul saith to Timothie,…. Tim. 4.7. to exercise our selues vntounto godlines, making conscience of all our former vnholy waies, endeauouring our selues to please god in the obedience of all his commandemēts. It is a disgrace to the holy Church of God that men professing themselues to be mēbers of it, should be vnholy. Thirdly our duty is, to eschew the society of Atheists, drunkards, fornicatours, blasphemers, and all wicked and vngodly persons, as Paul saith,Eph 3.7. Be no companions of them and hauehave no fellowship with vnprofitable workes of darknes. And he chargeth the Thessalonians,2. Thess. 3.14. that if any man among them walke inordinately they hauehave no companie with him that he may be ashamed.

The largenes of the Church is noted in the word Catholicke, that is, generall or vniuersall. And it is so called for three causes. For first of all it is generall in respect of time; because the Church hath had a beeing in all times and ages euer since the giuing of the promise to our first parents in Paradise. Secondly it is generall, in respect of the persons of men: for it stands of all sorts and degrees of men, high and low, rich and poore, learned and vnlearned, &c. Thirdly it is Catholicke or vniuersall in respect of place; because it hath beene gathered from all parts of the earth, specially now in the time of the new Testament; when our Sauiour Christ saith,Math. 26.23. that the Gospell shall be preached in the whole world. To this purpose Iohn saith in the Reuelation,Rev. 7.9. Catholica. i. per totum orbem diffusa. Aug. epi…t. 170. I beheld and loe a great multitude which no man could number of all nations and kinreds, and peoples, and tongues, stood before the throne and before the lambe, cloathed with long white robes and palmes in their hands.

And the Church which we here professe to beleeue, is called Catholicke, that we may distinguish it from particular Churches, which are not beleeued, but seene with eye, whereof mention is made often in the Scriptures. Rom. 16.5.1. Cor. 16.19. the Church in their house: and, the Churches of Asia. Coloss. 4.15. Salute Nymphas and the Church in his house. Act. 11.22. the Church of Ierusalem. Act. 13.1. the Church at Antioche, &c.

That the Church is Catholicke in respect of time, place, person, it ministers matter of endlesse comfort vntounto vsus. For hereby we see that no order, degree, or state of men are excluded from grace in Christ, vnlesse they will exclude themselues. Saint Iohn saith,Ioh. 2.1,2. If any man sinne, we hauehave an Aduocate with the father, Iesus Christ the righteous. Now it might be answered, it is true indeede Christ is an aduocate to some men, but he is no aduocate to me. Saint Iohn therefore saith further, and he is the reconciliation for our sinnes, and not for our sinnes onelyonly, but for the whole world, that is, for all beleeuers of what condition or degree soeuer.

Thus much of the properties of the Church: now follow the prerogatiues or benefits which God bestoweth on it, which are in number foure. The first is expressed in these words, The communion of Saints. Where communion signifieth that fellowship or societie that one hath with an other: and by Saints we vnderstand not dead men inrolled in the Popes calender, but all that are sanctified by the blood of Christ, whether they be liuing or dead: as Paul saith,1. Cor 1.2. VntoUnto the Church of God which is at Corinthus, to them that are sanctified in Iesus Christ Saints by calling. And,and 14.33. God is the God of peace in all the Churches of the Saints. Now if we adde the clause I beleeue, vntounto these words, the meaning is this; I confesse and acknowledge that there is a spiritual fellowship & societie among all the mēbers of Christ, beeing the faithfull seruants and children of God: and withall I beleeue that I am partaker of the same with the rest.

This communion hath two parts, fellowshippe of the members with the head, and of the members with themselues. The communion of the members with their head is not outward, but altogether spirituall in the conscience: and for the opening of it, we must consider what the Church receiueth of Christ, and what he receiues of it. The Church receiues of Christ foure most worthy benefits. The first, that Christ our Mediatour, God and man, hath truely giuen himselfe vntounto vsus, and is become our lot and portion, and withall God the father, and the holy spirit, in him, as Dauid saith,Psal. 16.5. Iehoua is the portion of mine inheritance, and of my cup: thou shalt maintaine my lot: the lines are fallen vntounto me in pleasant places: yea I hauehave a faire heritage. And,Psal. 73.26. My flesh faileth: and my heart also: but God is the strength of my heart, and my portion for euer. The second is, the Right of adoption, whereby all the faithfull whether in heauen or earth are actually made the children of God. The benefit is wonderfull, howsoeuer carnall men esteeme not of it. If a mā should either by election or birth, or any waie else be made the sonne and heire of an earthly prince, he would thinke himselfe highly aduanced: how highly then are they extolled which are made the sonnes of God himselfe? The third benefit is a title and right to the righteousnes of Christ in his sufferings, and his fulfilling of the lawe. The excellencie of it is vnspeakable, because it serues to award the greatest temptations of the deuill. When the deuill replieth thus, thou art a transgressour of the lawe of God, therefore thou shalt be damned: by means of that communion which wee hauehave with Christ wee answere againe: that Christ suffered the curse of the lawe to free vsus from due and deserued damnation: and when he further replies, that seeing we neuer fulfilled the lawe, we can not therefore enter into heauen: we answer againe, that Christs obedience is a fulfilling of the law for vsus, and his whole righteousnesse is ours to make vsus stand righteous before God. The fourth benefit is a right to the kingdome of heauen, as Christ comforting his disciples saith, Feare not little flocke, it is your fathers pleasure to giuegive you a kingdome: and hence it is sundrie times called aAct. 26.18. Coloss. 1.12. Eph. 1.18.the inheritance and the lot of the Saints.

Furthermore, for the conueiance of these benefits vntounto vsus, God hath ordained the preaching of the word and the administration of the Sacraments, specially the Lords supper: and hath commanded the solemne and ordinarie vse of them in the Church. And hereupon the Lordes supper is called the Communion.1. Cor. 10.16. The cuppe of blessing (saith Paul) which wee blesse, is it not the communion of the blood of Christ: and the bread which we breake, is it not the communion of the bodie of Christ: that is, a signe and seale of the communion.

Againe, the things which Christ receiueth of vsus are two: our sinnes with the punishment thereof made his by application or imputation: and our afflictions with all the miseries of this life which he accounts his owne, and therefore doth as it were put vnderunder his shoulders to beare the burden of them. And this communion betweene Christ and vsus is expressed in the scriptures by that blessed and heauenly bargaine in which there is mutuall exchange betweene Christ and vsus: he imparts vntounto vsus,Isa. 55.…. milke and wine without siluer or money to refresh vsus, and gold tried by the fire that we may become rich,Rev. 3 18. and white raiment that we may be cloathed, and eye-salue to annoint our eies that wee may see: and we for our parts returne vntounto him nothing but blindenes and nakednes, and pouertie, and the loathsome burden of our filthy sinnes.

The second part of the communion is that which the Saints hauehave one with an other. And it is either of the liuing with the liuing, or of the liuing with the dead. Nowe the communion of the liuing standes in three things: I. the like affection: II. in the gifts of the spirit: III. in the vse of temporall riches. For the first; communion in affection is, whereby all the seruants of God are like affected to God, to Christ, to their owne sinnes, and each to other. They are all of one nature and heart alike disposed, though they bee not acquainted nor hauehave any externall fellowship in the flesh. As in a familie children are for the most part one like another & brought vp alike: euen so it is in Gods familie which is his Church: the members thereof are all alike in heart and affection: and the reason is, because they hauehave one spirit to guide them all: and therefore Saint Peter saith,Act. 4.32. The multitude of them that beleeued were of one heart and of one soule, neither any of them said that any thing of that which he possessed was his own, but they had al things cōmon. And the Prophet Esay foretelling the vnity which should be in the kingdome of Christ, saith,Isa. 11.6,7. The woolfe shall dwell with the lamb, and the leopard shall lie with the kidde, and the calfe and the lyon, aud the fat beast togither, and a little childe shall leade them. The cowe and the beare shall feede, and their young ones shall lie togither: and the lyon shall eate strawe like the bullocke. The sucking child shall plaie vponupon the hole of the aspe, and the weaned child shall put his hand into the cockatrice hole. By these beasts are signified, men that be of a wicked and brutish nature: which, when they shall be brought into the kingdom of Christ, shall lay aside the same and become louing, gentle, curteous, and all of one minde.2. Pet. 1.7. And S. Peter requires of the Church the practise of brothely louelove, and that is to carrie a tender affection to men, not becanse they are of the same flesh, but because they are ioyned in the bond of one spirit with vsus. Furthermore by reason of this that all the children of God are of one heart,Gal 6.2. there follows another dutie of this communion, whereby they beare one the burdens of another, and when one member is grieued all are grieued; when one reioyceth all reioyce, as in the bodie when one member suffereth all suffer.

The second branch of their communion, is in the gifts of Gods spirit, as louelove, hope, feare, &c. And this is shewed, when one man doth imploy the graces of God bestowed on him, for the good and saluation of another. As a candle spendeth it selfe to giuegive light to others: so must Gods people spend those gifts which God hath giuen them for the benefit of their brethren. A Christian man howesoeuer he bee the freest man vponupon earth, yet is he seruant to all men,Gal. 5.13. especially to the Church of God to doe seruice vntounto the members of it by louelove for the good of all. And this good is procured, when we conuey the graces of God bestowed on vsus to our brethren: and that is done fiue waies. I. by example: II. by admonition: III. by exhortation: IV. by consolation: V. by praier. The first, which is good example, we are enioyned by Christ, saying,Mat. 5… Let your light so shine before men, that they may see your good works and glorifie your father which in heauen. And that our hearts might be touched with speciall care of this dutie, the Lord sets before vsus his owne blessed example, saying,Leuit. 11.44. Mat. 11.28. 1. Cor. 11.1. Be ye holy as I am holy: and, Learne of me that I am meeke and lowely. And Paul sayeth, Bee yee followers of me as I followe Christ: and the higher men are exalted, the more carefull ought they to be in giuing good example. duplicate page duplicate page For let a man of note or estimation doe euill, and he shall presently hauehave many followers. Euill example runnes from one to an other l…ke a leprosie or infection: & this Christ signified when he said that the figtree planted in the vineyard,Luk. 13.18. If it beares no fruite makes all the ground barren. The second meanes of communication of the gifts of god vntounto others, is admonition, which is an ordinance of God whereby christian men are to recouer their brethren from their sinnes. A man by occasion fallen into the water is in danger of his life; & the reaching of the hand by another is the meanes to saue him. Nowe eueryevery man when he sinneth doth, as much as in him lieth, cast his soule into the very pitte of hell: and wholesome admonitions are as the reaching out of the hand to recouer him againe. But it will peraduenture be saide, howe must wee proceede in admonishing of others? Ans. Wee are to obserue three things. The first is, to search whether we that are to reprooue, be faultie our selues in the same thing or no.Mat. 7.5. First we must take out the beame that is in our own eye, and so shall we see clearely to pul out the mote in our brothers eie. Secondly, before we reprooue, we must be sure that the fault is committed: we must not goe vponupon heare-saie or likelihoods: and therefore the holy Ghost saith,Heb. 10.14. Let vsus consider or obserue one another to prouoke vntounto louelove or good workes. Thirdly, before we reprooue, we must in Christian wisdome make choice of time and place: for all times and places …erue not to this purpose. And therefore Salomon saith, It is the glorie of a man to passe by an offence. Furthermore in the act of admonishing, two things are to bee obserued: I. a man must deliuer the wordes of his admonition (so farre forth as he can) out of the worde of God, so as the partie which is admonished, may in the person of man see God himselfe to reprooue him. II. his reproofe must bee made with as much compassion and fellowe feeling of other mens wants as may be. As Paul saith,Gal. 6.1. If any man be fallen by occasion into any fault, ye which are spirituall aAs Chirurgians …der…y see armes and legs in ioynt.restore such an one with the spirit of meekenesse. The third way of communicating good things to others is exhortation: and it is a meanes to excite and stirre them on forward, which doe alreadie walke in the waie of godlinesse. Therefore the holy Ghost saith, Exhort one another daily, least any of you be hardened through the deceitfulnes of sinne. But alas… the practise of this dutie, as also of the former is hard to be found among men; for it is vsuall in families that masters and fathers in stead of admonishing their seruants and children, teach them the practise of sinne in swearing, blaspheming, slaundering, &c. and as for exhortation, it is not vsed. Let a man that hath the feare of God offend neuer so little, in stead of brotherlie exhortation hee shall heare his profession cast in his teeth, and his hearing of sermons: this practise is so generall, that many beginning newely to tread in the steppes of godlinesse, are hereby daunted, and quite driuen back. The fourth way is consolation, which is a meanes appointed by God whereby one man should with words of heauenly comfort refresh the soules of others afflicted with sickenesse or any other way feeling the hand of God either in bodie or in minde. And this dutie is as little regarded as any of the former. In time of mens sickenesse neighbours come in, but what say they? I am sorrie to see you in this case, I hope to see you well againe. I would bee sorry else, &c. Not one of an hundred can speake a word of comfort to the wearie: but we are faultie herein. For with what affection doe wee beleeue the communion of Saints, when we our selues are as drie fountaines, that doe scarse conuey a drop of refreshing to others. The last meanes is praier, wherby gods Church procureth blessings for the seuerall members thereof and they againe for the whole. And herein lies a principal point of the Communion of saints; which ministreth notable comfort to eueryevery Christian heart. For hence wee may reason thus: I am indeede a member of the Catholike Church of God, and therefore though my owne praiers bee weake, yet my comfort is this, I knowe that I am partaker of all the good praiers of all the people of God dispersed ouer the face of the whole earth my f…llowe members, and of all the blessings which God bestowes on them. This will make vsus in all our troubles to say with Elisha,2. Ki…g 6.16. Feare not, for they that be with vsus are more then they that be with them. When the people of Israel had sinned in worshipping the goldē calfe the wrath of the Lord was kindled and made a breach into them, as canon shot against a wall:Psal 10….23. but Moses the seruant of God stood in the breach before the Lord to turne away his wrath, least he should destroy them. And the praier of Moses was so effectual that the Lord said,…od. 32.10. Let me alone, as though Moses by praier had held the hand of God that he could not punish the people. And some thinke that Steuens praier for his enemies when he was stoned was a means of Pauls conuersiō. And surely though there were no other reason, yet this were sufficient to mooue a man to imbrace Christian religion, considering that being a member of the Church he hath part in all the praiers of the Saints through the world, & of the blessings of god that come thereby.

The third part of this communion is in temporall things, as goods, and riches: whereby I meane no bSpiritual … or temporall goods Act ….21. 2. …or. 8.1.anabaptisticall communion, but that which was vsed in the primitiue Church, when they had all things common in respect of vse: and some solde their goods and possessions and parted them to all men, as eueryevery one had neede. And by their example wee are taught to be content to imploy those goods which God hath bestowed on vsus, for the good of our fellowe members within the compasse of our callings, and to our abilitie, and beyond our abilitie if neede require. Paul saith,Gal 6.10. Doe good to all but specially to them which are of the houshold of faith.

The communion of the liuing with the dead stands in two things: the one is, that the Saints departed in the Church Triumphant doe in generall pray for the Church militant vponupon earth, desiring the finall deliuerance of all their fellowe members from all their miseries. And therefore in the Apocalyps they crie on this manner,…ev. 6.10. Howe long Lord holy and true! doest not thou iudge and auenge our blood on them that dwell on the earth. I say in generall, because they praie not for the particular conditions and persons of men vponupon earth considering they neither knowe, nor see, nor heare vsus: neither can they tell what things are done vponupon earth. The second is, that the godly on earth do in heart and affection conuerse with them in heauen, desiring continually to be dissolued and to be with Christ. Nowe whereas the Papists do further inlarge this communion, auouching that the Saints in heauen make intercession to Christ for vsus, and impart their merits vntounto vsus; and that we againe for that cause are to inuocate them, and to doe vntounto them religious worship, we dissent from thē, beeing resolued that these things are but inuentions of mans braine, wanting warrant of the word.

Lastly, to conclude, a question may be demanded, how any one of vsus may particularly know and be assured in our selues, that we hauehave part in this communion of Saints. Ans. Saint Iohn opens this point to the full when he saith,…. Ioh. 1.6. If we say that we hauehave fellowship with him, and yet walke in darknes, we lie: but if we walke in the light, as he is light, then we hauehave fellowship one with another, and the blood of Christ purgeth vsus from all our sinnes. In which wordes he makes knowledge of Gods will ioyned with obedience, to be an infallible marke of one that is in the communion: as on the contrarie, ignorance of Gods will, or disobedience, or both to be tokens of one that hath neither fellowshippe with Christ, or with the true members of Christ. And therefore to ende this point, if we would hauehave fellowship with Christ, let vsus learne to know what sinne is, and to …he from the same as from the bane of our soules, and to make conscience of eueryevery euill way.

The duties to be learned by the communion of the Saints are manifold. And first of all if we doe beleeue the fellowship which all the faithfull hauehave with Christ and with themselues; and be resolued that we hauehave part therein, then must we separate and withdraw our selues from all vngodly and vnlawfull societies of men in the world whatsoeuer they be. Vnlawfull societies are manifold, but I will onelyonly touch one, which eueryevery where annoyeth religion, and hindreth greatly this communion of Saints, and that is, when men ioyne themselues in companie to passe away the time in drinking, gaming, &c. Behold a large fellowship which beareth sway in all places; there is almost no towne but there is at the least one knot of such companions: and he that will not be combined with such loose mates, he is thought to be a man of no good nature: he is foisted forth of eueryevery companie; he is no bodie: and if a man will yeelde to runne riot with them in the mispending of his time and goods, he is thought to be the best fellow in the world. But what is done in this societie? and how doe these cup-companions spend their time? surely the greatest part of day and night is vsually spent in swearing, gaming, drinking, surfetting, reuelling, and railing on the ministers of the word, and such as professe religion; to omit the enormities which they procure to themselues hereby: and this behauiour spreads it selfe like a canker ouer eueryevery place, & it defiles both towne and countrey. But we that looke for comfort by the communion of Saints, must not cast in our lot with such a wicked generation, but separate our selues from them. For vndoubtedly their societie is not of God but of the deuill: and they that are of this societie, can not be of the holy communion of Saints: and surely except the Magistrate by the sword, or the Church by the power of the keyes doe pull downe such fellowship, the holy societie of Gods Church and people must decay. Excommunication is a censure ordained of God for this end, to banish them from this heauenly communion of the members of Christ, that liue inordinately and hauehave communion with men in the works of darknesse.

Secondly by this we are taught, that men professing the same religion, must be linked in …ocietie and conuerse togither in Christian louelove, meeknes, gentlenesse, and patience: as Saint Paul taught the Philippians,Phil 2.1. If there be any fellowship of the spirit, if there be any compassion and merciemercy, fulfill my ioy, that we may be like minded, hauing the same louelove, beeing of one accord and of like iudgement. And againe, Keepe (saith he) the vnitie of the spirit in the bond of peace. Why? marke how his reason is fetched from this communion:…ph. 4 3. Because there is one bodie, one spirit, euen as you are called into the hope of your vocation, one Lord, one …aith, one hope, one baptisme, one God and father of all, which is aboue all and in all. And no doubt the same reason made Dauid say,…sal 16.3. All my delight is in the Saints which be vponupon earth.

Thirdly eueryevery Christian man that acknowledgeth this communion, must carrie about with him a fellow-feeling, that is, an heart touched with compassion in regard of all the miseries that befall either the whole Church or any member thereof, as Christ our head teacheth vsus by his owne example, when he called to Saul, and said, Saul, Saul, why persecutest thou me? giuing him to vnderstand, that he is touched with the abuses done to his Church, as if they had directly beene done to his owne person. The Prophet Amos reprooueth the people, because they dranke wine in bowles, and annointed themselues with the chiefe oyntments: but why? was it not lawfull for them to doe so? yes: but the cause for which they are reprooued followeth:Amos 6.6. No man (saith he) is sorie for the affliction of Ioseph. In the middest of their delights and pleasures they had no regard or compassion of the miseries of the poore Church and seruants of God elsewhere in affliction, which eueryevery man ought to shew forth in the practise of all duties of louelove: and therefore Paul saith,…ph. 6.18. Pray alwaies with all manner of prayers and supplications in the spirit, and watch thereunto with all perseuerance and supplications for the saints. And he highly commendeth the Philippians for communicating to his afflictions. Phil. 4.14.And further he biddeth Philemon to comfort Onesimus his bowels in the Lord. And S. Iohn saith,1. Ioh. 3 16. If a mans life would saue his neighbours soule, he must lay it downe, if neede require. We hauehave all of vsus daily occasion to practise this dutie towards the afflicted members of Gods Church in other countries. For howsoeuer we enioy the Gospel with peace, yet they are vnderunder persecution for the same: and so oft as we heare report of this, we should suffer our hearts to be grieued with them, and pray to God for them.

We must here be admonished not to seeke our owne things, but to referre the labours of our callings to the common good especially of the Church whereof we are members. As for them that seeke for nothing but to maintain their owne estate and wealth; and therfore in their trades vse false weights and measures, the ingrossing, corrupting, mingling of wares, glozing, lying, smoothing, swearing, forswearing, dissembling, griping, oppressing of the poore, &c. they may plead for themselues what they will, but in truth they neuer yet knew what the communion of Saints meant.

Lastly, considering we are all knit into one mystical body, & hauehave mutuall fellowship in the same, our dutie is both to redresse the faults of our brethren and to couer them, as the hand in the body laies plaister vponupon the sore in the foot or in the legge, and withal couers it. LoueLove couers the multitude of sinnes. And when men disgrace their bretheren for their wants, and blase them to the world, they doe not the dutie of fellow members.

Thus much for the first benefit bestowed on the Church: the second is, Forgiuenesse of sinnes: which may be thus described, Forgiuenesse of sinnes is a blessing of God vponupon his Church procured by the death and passion of Christ, whereby God esteemes of sinne as no sinne, or, as not committed. In this description I hauehave couched fiue points, which we are seuerally to consider. The first, who is the author of forgiuenes of sinnes? Ans. God, whose blessing it is: for sinne is onelyonly committed against God, & the violating of his laws and commandements are properly sinnes. And the offence done to any man or creature is no more in it selfe but an offence or iniurie: yea the breach of mans commandement is no sinne, vnlesse it doe imply withall the breach of Gods commandement. Therfore it is a prerogatiue belonging to God alone to pardon sinne: and when we are taught to say, Forgiue vsus our trespasses as we forgiue them that trespasse against vsus, the meaning is not, that we forgiue sinnes as they are sinnes, but onelyonly as trespasses, that is, losses, hurts, and damages done vntounto vsus by men. It may be further said, God hath giuen this power and commandement to his ministers to forgiue sinnes, saying,Ioh. 20.23. Whose sinnes yee remit, they are remitted. Ans. Gods ministers doe not properly forgiue sinnes, but onelyonly in the name of God according to his word pronounce to a penitent sinner that his sinnes are pardoned and forgiuen of God: and therefore it is a most certen truth that none can forgiue sinnes but God onelyonly: it was auouched by the Pharisies and not denied by Christ.Mark. 2.7. Hence it followes that remission of sinne, beeing once graunted remaines for euer, because Gods louelove vntounto the elect is vnchangeable, and his decree concerning their saluation can not be altered. The second point is, to whom remission of sinnes is giuen? Ans. To the Catholike church, that is, to the whole companie of men predestinate to saluation: as Esai saith,Esa. 31.…4 The people that dwell therein (that is, the Church) shall hauehave their sinnes forgiuen. And,Esa. 62.1…. they shall call them the holy people, the redeemed of the Lord: and thou shalt be named, a citie sought out and not forsaken. And if there had beene an vniuersall remission of sinnes to all men as some doe dreame, it should not here hauehave beene made a peculiar prerogatiue of the Church. The third point is, what is the meanes whereby pardon of sinne is procured at Gods hand? Ans. The death and passion of Christ: so Paul saith,…om. 4 25. Christ died for our sinns: that is, Christ died to be a paiment and satisfaction to Gods iustice for our sinnes. And S. Iohn saith,1. Ioh 1.7. The blood of Iesus Christ his sonne clenseth vsus from all sinne. And Peter saith,1. Pet. 1.18. Knowing that yee were not redeemed with corruptible things, as siluer and g…ld from your vaine conuersation, &c. but with the pretious blood of Christ as of a …mbe vndefiled and without spot. The fourth point is, after what manner sinne is forgiuen? Ans. By an action of God, whereby for the merit of Christ, he esteemes and accounts sinne as no sinne, or, as if it had neuer beene committed. Therefore Dauid saith,Psal. 32. 1. Blessed is the man to whome the Lord imputeth no sinne. And in Esai the Lord saith,Es…. …4.22. I hauehave put away thy transgressions like a cloud, and thy sinnes as a myst. Now we know that cloudes and mystes which appeare for a time, are afterward by the sunne vtterly dispersed. And King Hezekias when he would shew that the Lord had forgiuē him his sinnes, saith,Es… ….17. God hath cast them behinde his backe, alluding to the manner of men, who when they will not remember or regard a thing, doe turne their backes vponupon it. And Micheas saith,Mi…h. 7.19. that God doth cast all the sinnes of his people into the bottome of the sea, alluding to Pharao, whome the Lord drowned in the bottome of the redde sea. And Christ hath taught vsus to pray thus: Forgiue vsus our debts, as we forgiue our debters: in which words is an alluding to creditours, who then forgiue debts, when they account that which is debt as no debt, & crosse the booke. Hence it appeares, that damnable and vile is the opinion of the church of Rome, which holdeth that there is a remission of the fault without a remission of the punishment: and here withall fall to the ground, the doctrines of humane satisfactions, and indulgences, and purgatorie, and prayer for the dead, built vponupon this foundation, are of the same kinde.

Moreouer, we must remember to adde too this clause, I beleeue, and then the meaning is this. I doe not onelyonly beleeue that God doth giuegive pardon of sinne to his Church and people (for that the very deuills beleeue) but withall I beleeue the forgiuenes of mine owne particular sinnes. Hence it appeares, that it was the iudgement of the Primitiue Church that men should beleeue the forgiuenesse of their owne sinnes.

By this prerogatiue we reape endlesse comfort: for the pardon of sinne is a most wonderfull blessing, and without it eueryevery man is more miserable and wretched then the most vile creature that euer was. We lo…th the serpent or the toad; but if a man hauehave not the pardon of his sinns procured by the death and passion of Christ, he is a thousand fold worse then they. For when they die, there is the ende of their woe and miserie: but when man dieth without this benefit, there is the beginning of his. For first in soule till the day of iudgement, and then both in bodie and soule for euermore, he shall enter into the endlesse paines and torments of hell; in which if one should continue so many thousand yeares as there are drops in the Ocean sea, and then be deliuered, it were some ease: but hauing continued so long (which is an vnspeakable length of time) he must remaine there as long againe, and after that for euer and euer without release: and therefore among all the benefits that euer were or can be thought of, this is the greatest and most pretious. Among all the burdens that can befall a man, what is the greatest? Some will say, sicknesse, some ignominie, some pouertie, some contempt: but indeede among all, the heauiest and the greatest, is the burden of a mans owne sinnes, lying vponupon the conscience and pressing it downe, without any assurance of pardon. Dauid beeing a king had no doubt all that heart could wish; and yet he, laying aside all the royalties and pleasures of his kingdome, saith this one thing aboue all, that he is a blessed man that is eased of the burden of his sinnes. Psal. 32.….A lazar man full of sores is vgly to the sight, and we can not abide to looke vponupon him: but no lazar is so lothsome to vsus, as all sinners are in the sight of God: and therfore Dauid counted him blessed, whose sinnes were couered. It may be some wil say, there is no cause why a man should thus magnifie the pardon of sinne, considering it is but a common benefit. Thus indeede men may imagine, which neuer knew what sinne meant: but let a man onelyonly as it were, but with the tip of his finger hauehave a little feeling of the smart of his sinnes, he shall finde his estate so fearefull, that if the whole world were set before him on the one side, and the pardon of sinnes on the other, he would choose the pardon of his sinne before ten thousand worldes. Though many drousie Protestants esteeme nothing of it, yet to the touched conscience it is a treasure, which when a man findes, he hides it, and goes home and sells all that he hath and buies it. Therefore this bene…it is most excellent, and for it the members of Gods Church hauehave great cause to giuegive God thankes without ceasing.

The duties to be learned hence are these. And first of all here comes a commō fault of men to be rebuked. EueryEvery one wil say, that he beleeueth the remission of sinnes, yet no man almost laboureth for a true and certen perswasion hereof in his owne conscience: and for proofe hereof, propound this question to the common Christian; Doest thou perswade thy selfe, that God giues remission of sinnes vntounto his Church? The answer will be, I know and beleeue it. But aske him further: Doest thou beleeue the pardon of thine owne sinnes? & then comes in a blind answer, I hauehave a good hope to God-ward, but I can not tell, I thinke no man can say so much: for God saith to no man, thy sinnes are pardoned. But this is to speake flat contraries, to say they beleeue, and they can not tell: & it bewraies exceeding negligence in matter of saluation. But let them that feare God, or louelove their owne soules health, giuegive all diligence to make sure the remission of their owne sinnes: withall, auoiding hardnesse of heart, and drowsines of spirit, the most fearefull iudgements of God which eueryevery where take place. The foolish virgins went forth to meete the bridegroome with lamps in their hands as well as the wise, but they neuer so much as dreamed of the horne of oyle, till the comming of the bridegroome. So many men liue in the Church of God as members thereof, holding vp the lampe of glorious profession: but in the meane season they seeke onelyonly for the things of this life; neuer casting, how they may assure themselues in conscience touching their reconciliation with God, till the day of death come.

Secondly, if we be here bound to beleeue the pardon of all our sinnes, then we must eueryevery day humble our selues before God, and seeke pardon for our daily offences: for he giues grace to the humble or contrite; he fills the hungrie with good things, when the rich are sent emptie away. When Benhadad the King of Syria was discomfited and ouercome by the king of Israel, by the counsell of his seruants, who told him that the kings of Israel were mercifull men,…. …ing. 2….…2. he sent them cloathed in sackcloath with ropes about their neckes to intreat for peace and fauour. Now when the king saw their submission, he made couenant of peace with him. We by our sinnes most iustly deserue hell, death, and condemnation eueryevery day, and therefore it standeth vsus in hand to come into the presence of God and to humble our selues before him in sackcloath and ashes, crauing and intreating for nothing in the world so much as for pardon of our sinnes, and that day by day without ceasing till the Lord giuegive this blessed answer to our consciences, that all our sinnes are put out of his remembrance. We must not thinke that God putteth grace into mens hearts when they lie snurting vponupon their elbowes, and either not vse or despise the meanes: but we must first vse the meanes partly by making confession of our sinnes to God, and partly by crying to heauen for pardon: and then when by his grace we beginne to desire grace, he giues further grace.

Lastly, if we beleeue the pardon of our sinnes, then we must change the tenour and course of our liues, and take heede of breaking Gods commandements by doing any of those things, whereof our consciences may accuse vsus, and tell vsus, that by them we hauehave displeased God heretofore. A man that for some misdemeanour hath beene cast into prison and lien there many yeares winter and sommer in cold irons, when he obtaines libertie, he will often bethinke himselfe of his old miserie, and take heede for euer least he fall into the same offence againe: and he which hath seene his owne sinnes and …elt the smart of them, and withall by Gods goodnes obtained assurance touching the pardon of them, will neuer wittingly and willingly commit the like sinne… any more, but in all things change the course of his life. As for such as say, that they hauehave the pardon of their sinnes, and yet liue in them still; they deceiue themselues and hauehave no faith at all.

Thus much for the second benefit which God bestoweth on his Church, namely remission of sinnes: now followeth the third in these wordes: The resurrection of the bodie. In the handling whereof sundrie points must be considered. The first, whether there be a resurrection or no? This question must needes be handled, because Epicures and Atheists in all ages, and at this day some doe call this article in question. Now that there is a resurrection of the bodie after death, it may be prooued by many arguments, whereof I will onelyonly touch the principall. The first is taken from the worke of redemption. Saint Iohn writeth,1. Ioh. 3.8. that Christ came to dissolue the workes of the deuill: which are sinne, and by sinne death: and hence I reason thus: If sinne and death are to be dissolued vtterly, then the bodies of the faithfull which are dead in the graue, must needes be made aliue: otherwise death is not abolished: but sinne and death must be vtterly abolished, therefore there shall be a resurrection. Secondly, God had made a couenant with his Church, the tenour whereof is this, I will be thy God, and thou shalt be my people. This couenant is not for a day or an age, or for a thousand yeares or ages, but it is euerlasting and without ende, so as Gods people may say of God for euer, God is our God: and likewise God wil say of his church for euermore, this people is my people. Now if Gods couenant be euerlasting, then all the faithfull departed from the beginning of the world must be raised againe to life. And if God should leaue his people in the gra…e vnderunder death for euer, how could they be called the people of God? for he is a God of merciemercy and of life it selfe: and therefore though they abide long in the earth, yet they must at length be reuiued againe. This argument Christ vseth against the Sadduces, which denied the resurrection:Math. …2.…. God is not the God of the dead but of the liuing, but God is the God of Abraham, Isaac, and Iacob, which are dead, & therfore they must rise again. The third argument must be taken frō the tenor & order of Gods iustice. It is a special part of gods glory, to shew forth his merciemercy on the godly, and his iustice vponupon the wicked in rewarding them according to their works, as the Apostle saith,Rom. 2.…. God will reward eueryevery man according to his works: to them that by continuance in well doing, seeke glory, & ho…our, …n… immortalitie, life eternall: but vntounto them that disobey the truth, that be cō tent… and obey vnrighteousnes, shall be indignation and wrath. But in this life God rewardeth not men according to their doings: and therefore Sa…mon speaking of the estate of all men in this world, saith,Eccles. 9.2. All things come alike to all, and the same …ondition is to the iust and vniust, to the good and badde, to the pure and polluted, to h… that offereth sacrifice, and to him that offereth none. Nay, which is more, here t…e wicked flourish, and the godly are aff…cted. The vngodly hauehave hearts ease and all things at will, whereas the godly are oppressed and ouerwhelmed with all kind of miseries, and are as s…ee…e appointed for the slaughter. It remaines therefore that their … needes be a generall resurrection of all men after this life, that the righteous may obtaine a reward of Gods free merciemercy, and the wicked vtter shame and c…n…usion. But some will say, It is sufficient that God doe this to the soule of eueryevery man, the bodie needeth not to rise againe. I answer, that the vngodly man doth not worke wickednesse onelyonly in his soule, but his bodie also is an instrument thereof: and the godly doe not onelyonly practise righteousnes in their soules, but in their bodies also. The bodies of the wicked are the instruments of sinne, and the bodies of the righteous are the weapons of righteousnes: and therefore their bodies must rise againe, that both in bodie and soule they may receiue a reward, according to that which they hauehave wrought in them. The fourth argument, which is also vsed by Paul is this:1. Cor. 15. Christ himselfe is risen, and therefore all the faithfull shall rise again; for he rose not for himselfe as a priuate man, but in our roome and stead and for vsus. If the head be risen, then the members also shall rise againe: for by the same power whereby Christ raised himselfe, he both can and will raise all those that be of his mysticall bodie, he beeing the first fruits of them that sleepe. The fifth argument is taken from expresse testimonie of Scripture. Iob hath an excellent place for this purpose,Iob. 19.25. I am sure (saith he) that my Redeemer liueth, and he shall stand the last on the earth, and though after my skin wormes destroy this bodie, yet I shall see God in my flesh, whome I my selfe shall see and mine eyes shall behold, and none other for me. And Saint Paul to the Corinthians auoucheth and prooueth this point at large, by sundrie arguments which I wil not stand to repeate;…es. 14. & 18. this one remembred: If (saith he) the dead rise not againe, then your faith is vaine, our preaching is in vaine, and the godly departed are perished. The sixth argument may be taken from the order of nature, which ministreth certaine resemblances of the resurrection; which though they be no sufficient proofes, yet may they be inducements to the truth. Both Philosophers and also Diuines hauehave written of the Phoenix, that first shee is consumed to ashes by the heat of the sunne, and that afterward of her ashes riseth a young one: and on this manner is her kind preserued. Againe swallowes, wormes, and flies, which hauehave lien dead in the winter season, in the spring, by vertue of the sunnes heat, reuiue againe: so likewise men fall in sownes & trances, beeing for a time without breath or shew of life, and yet afterward come againe. And (to vse Pauls example) before the corne can grow and beare fruit, it must first be cast into the ground and there rotte. And if this were not seene by experience, men would not beleeue it. Againe eueryevery present day is as it were dead and buried in the night following, and yet afterward it returnes againe the next morning. Lastly we read how the old Prophets raised some from death: and our Sauiour Christ raised Lazarus among the rest, that had lien foure daies in the graue and stanke: why then should any thinke it impossible for God to raise all men to life?

But let vsus see what reasons may bee alleadged to the contrarie. First it is alleadged that the resurrection of bodies resolued to dust and ashes, is against common sense and reason. Ans. It is aboue reason but not against reason. For if impotent and miserable men, as experience sheweth, can by art euen of ashes make the most curious workmanship of glasse, why may wee not in reason think, that the omnipotent and euerliuing God is able to raise mens bodies out of the dust. Secondly it is said, that mens bodies beeing dead are turned into dust, and so are mingled with the bodies of beasts and other creatures, and one mans bodie with another, and that by reason of this confusion, men can not possibly rise with their owne bodies. Ans. Howesoeuer this is impossible with men; yet it is possible with God. For he that in the beginning was able to create all things of nothing, is much more able to make eueryevery mans bodie at the resurrection of his owne matter, and to distinguish the dust of mens bodies from the dust of beasts, and the dust of one mans bodie from another. The goldsmith by his art can sunder diuers mettals one frō another: & some men out of one mettall can drawe another, why then should we thinke it vnpossible for the almightie God to doe the like? It may bee further obiected thus: A man is eaten by a woolfe, the woolfe is eaten by a Lyon, the Lyon by the foules of the aire, & the foules of the aire eaten againe by men: againe one man is eaten of another, as it is vsuall among the Cannibals. Nowe the bodie of that man which is turned into so many substances, especially into the bodie of another man, cannot rise againe: and if the one doeth the other doeth not. Ans. This reason is but a cauill of mans braine: for wee must not thinke, that whatsoeuer entreth into the bodie, and is turned into the substance thereof, must rise againe and become a part of the bodie at the daie of iudgement; but eueryevery man shall then hauehave so much substance of his owne as shall make his bodie to be entire and perfect: though another mans flesh once eaten bee no part thereof. Againe it is vrged, that because flesh and blood cannot enter into the kingdome of God: therefore the bodies of men shall not rise againe. Ans. By flesh and blood, is not meant the bodies of men simply,1. Cor. 15.50. but the bodies of men as they are in weaknesse, without glorie, subiect to corruption. For flesh and blood in Scripture, signifies sometime the originall sinne and corruption of nature, and sometime mans nature subiect to miseries and infirmities, or the bodie in corruption before it be glorified, and so it must bee vnderstood in this place. Lastly it is obiected, that Salomon saith,Eccles 3.19. The condition of the children of men, and the condition of beasts are euen as one condition. Nowe beasts rise not againe after this life: and therefore there is no resurrection of men. Ans. In that place Salomon expoundeth himselfe. They are like in dying: for so he saith, as the one dieth, so dieth the other: he speaketh not of their estate after death.

The second point to be considered, is the cause of the resurrection. In mankind we must consider two parts, the Elect and the Reprobate; and they both shall rise againe at the day of iudgement, but by diuers causes. The godly hauehave one cause of their resurrection, and the vngodly another. The cause why the godly rise againe, is the resurrection of Christ, yea it is the proper cause which procureth and effecteth their resurrection. In the scripture Adam and Christ are compared togither, and Christ is called the second Adam: these were two rootes. The first Adam was the roote of al mankinde, and he conueieth sinne, and by sinne death to all that sprang of him, Christ onelyonly excepted: the second Adam which is the roote of all the Elect, conueieth life both in bodie and soule to all that are vnited to him: and by the vertue of his resurrection they shal rise againe after this life. For looke as the power of the godhead of Christ when he was dead in the graue, raised his bodie the third day: so shall the same power of Christ his godhead, conuey it selfe vntounto all the faithfull, which euen in death remaine vnited vntounto him, and raise them vp at the last daie. And for this cause Christ is called a quickening spirit. Nowe the cause why the wicked rise againe, is not the vertue of Christs resurrection, but the vertue of Gods curse, set downe in his word: In the daie that thou shalt eate of the tree of the knowledge of good and euill, thou shalt die the death, that is, a double death both of bodie and soule. And therefore they arise onelyonly by the power of Christ as hee is a iudge, that this sentence may be verified on them; and that they may suffer both in bodie and soule eternall punishment in hell fire.

Furthermore S. Iohn setteth downe the outward meanes whereby the dead shal be raised, namely the voice of Christ:Ioh. 5.28. The houre shall come (saith he) in which all that are in the graues shall heare his voice, and they shall come forth. For as hee created all things by his word, so at the day of iudgement by the same voice all shall be raised againe. This may bee a good reason to mooue vsus to heare the ministers of God reuerently: for that which they teach, is the very word of God: and therefore we are to pray that it may be as effectuall in raising vsus vp from the graue of sinne in this life, as it shall bee after this life in raising vsus vp from the graue of death vntounto iudgement.

Thirdly, we are to consider what manner of bodies shall rise at the last day. Ans. The same bodies for substance: this Iob knew well, when he said:Iob. 19.27. I shall see him at the last daie in my flesh, whome I my selfe shall see and none other for me, with these same eies. Neuerthelesse the bodies of the elect shall be altered in qualitie,…. Cor. 15.43. being made incorruptible and filled with glorie.

The last point to be considered, is the ende why these bodies shall rise againe. The principall end which God intendeth is his owne glorie, in the manifestation of his iustice and merciemercy. Nowe at the last daie, when all men shall be raised to iudgement by the voice of Christ, the godly to life, and the wicked to condemnation; there shal be a full manifestation both of his mercy and iustice: and therefore by consequent a full manifestation of his glorie.

Thus much for the doctrines touching the Resurrection: now followe the vses. First it serueth wonderfully for the comfort of all Christian hearts. Dauid speaking not onelyonly of Christ, but also of himselfe, saith most notably:…sal. 16.9. Mine heart is glad, my tongue reioiceth, and my flesh also doth rest in hope. Why so? For (saith he) thou shalt not leaue my soule in graue, neither wilt thou suffer thy holy one to see corruption. Though the daies of this life be daies of woe and miserie, yet the day of the resurrection shall bee vntounto all the children of God a time of reioicing and felicitie, & as Peter saith, it is the time of refreshing. Whosoeuer is now an hungred,Act. 3.1…. shall then eate and be filled with the fruite of the tree of life: and whosoeuer is now naked, shall be then cloathed with the white garments dipped in the blood of the Lambe: and aAug. in F… chir. cap. 91.whosoeuer is nowe lame, shall hauehave all his members restored perfectly. And as this daie is ioyfull to the godly, so on the contrarie it is a daie of woe and miserie to the vngodly: as S. Iohn saith,Ioh. 5.2…. they that hauehave done euill shall come forth to the resurrection of condemnation. If they might cease to liue after this life, and die as the beast doth, O thē it would be well with them; for then they might hauehave an ende of their miserie: but the wicked must after this life rise againe to condemnation, which is the accomplishment of their eternall woe and wretchednes; a rufull and dolefull case to consider, and yet is it the state of all vnbeleeuing and vnrepentant sinners. If a man were bidden to goe to bed, that after hee had slept and was risen again he might go to execution, it would make his heart to ake within him: yet this, yea a thousand fold worse is the state of all impenitent sinners: they must sleep in the graue for a while, & thē rise againe, that a secōd death may be inflicted vponupon thē in bodie & soule, which is the suffering of the full wrath of God both in bodie & soule eternally.Act. 3.19. This being so, let vsus imbrace the good counsel of S. Peter, who saith, Amēd your liues & turne, that your sinnes may be done away when the time of refreshing shall come from the presence of the Lord. If a man die repētant for his sinnes, it is a day of refreshing; but if he die in his sinnes, impetent, and hard hearted, it is a day of eternal horrour, desperation, & confusion.

Againe, if we beleeue that our bodies shall rise againe after this life, & stand before God at the last daie of iudgement, wee must daily enter into a serious consideration of this time, and hauehave in minde that one dai… we must meet the Lord face to face. A traueller comes into an Inne hauing but a penny in his purse, he sits downe and cals for all store of prouision and dainties: now what is to be thought of him? surely in the iudgement of all men his behauiour betokens folly, or rather madnes. But why? because he spendes freely and hath no regard to the reckening which must follow: howe foolish then & mad is the practise of eueryevery man that liueth in his sinns, bathing himselfe in his pleasures in this world, neuer bethinking how he shal meet god at the last day of iudgement, and th…re make reckening for all his doings. An ancient diuine w…ites of himselfe that this saying ran in his minde, and sounded alwaies in his eares:Hierome. Arise ye dead and come vntounto iudgement. And this ought alwaies to be sounding in our eares, that while we hauehave time wee should prepare our selues to meete God at the last day.

Thirdly, if we beleeue the resurrection of the bodie, we are not to weepe & mourne immoderatly for our friends deceased. Our Sauiour Christ did weep for Lazarus, and when Steuen was stoned to death, certaine men that feared God buried him, and made great lamentation for him: and therefore mourning is not condemned: and wee must not be as stockes, that are bereft of all compassion: yet remember we must, what Saint Paul saith to th… Thessalonians:1. Thes…. 4.…. I would not, brethren, hauehave you ignorant concerning those which are asleepe, that ye sorrowe not, as others which hauehave no hope. For the godlie man properly dieth not, but laies himselfe downe to take a sleepe after his manifolde labours in this life; which beeing ended hee must rise againe to ioyes euerlasting: and therefore we must needes moderate and mingle our mourning for the deceased, with this and such like comforts.

Fourthly, we are taught hence to labour and striue against the natural feare of death: for if there be a resurrection of our bodies after this life, then death is but a passage or middle way from this life to eternall life. If a begger should be commanded to put off his old rags, that he might be cloathed with rich & costly garments, would he be sorrie because he should stand naked a while til he were wholly bestripped of his rags? No surely; well, thus doeth God when he calls a man to death: he bids him put off his old rags of sinne and corruption, and be cloathed with the glorious robe of Christs righteousnes: and our abode in the graue is but for a space, while corruption be put off. This is Pauls argument, saying, Wee knowe that when our earthly house of this tabernacle shall be dissolued, we hauehave a building giuen of God, which is an house not made with hands but eternall in the heauens.

Fifthly, whereas the godly are subiect to manifold afflictions and miseries, both in bodie and minde in this life, here they shall finde a sufficient staie to quiet and calme their mindes, if they consider that after this short life is ended, there will ensue a ioyfull resurrection. Iob in the extremitie of all his temptations,Iob. 19.25. made this the comfort to his soule, that one daie he should rise again, in which he should enioy the glorious presence of his Creatour. And the Holy Ghost saith, that the seruants of God in the daies of Antiochus were racked and tormented, and would not bee deliuered: why so?Heb. 11.35. because they looked for a better resurrection.

Lastly, the consideration of this point serueth to be a bridle to restraine a man from sinne, and a spurre to make him goe forward in all godlines of life and conuersation. Saint Paul had hope toward God, that the resurrection of the dead should be both of the iust and vniust. Act. …4.16.Nowe what did this mooue him vntounto? Marke: Herein (saith aOr in the meane season.he, that is, in this respect) I endeauour my selfe alwaies to hauehave a cleare conscience towards God and towards man. And let vsus for our partes likewise remember the last iudgement, that it may bee a meanes to mooue vsus so to behaue our selues in all our actions, that wee may keepe a good conscience before God and before men: and let it also be a bridle vntounto vsus to keepe vsus backe from all manner of sinne. For what is the cause why men daily defile their bodies & soules with so many damnable practises, without any remorse of conscience? Surely they neuer seriously remember the daie of the resurrection after this life, wherein they must stand before Christ to giuegive an account of that which they hauehave done in this life, whether it be good or bad.

Thus much of the duties: nowe marke it is further said, The resurrection of the bodie. If the bodie rise, it must first fall. Here then this point is wrapped vp as a confessed trueth, that all men must die the first death. And yet considering that the members of the Church hauehave the pardon of their sinns which are the cause of death, it may bee demaunded, why they must die? Ans. Wee are to know that when they die, death doth not seaze vponupon them, as it is in his own nature, a curse: for in that respect it was borne of Christ vponupon the crosse, and that for vsus: but for two other causes, which we must thinke vponupon, as being speciall meanes to make a man willing to die. I. They must die that originall corruption may be vtterly abolished: for no man liuing on earth is perfectly sanctified; and originall sinne is remaining for speciall causes to the last moment of this life, and then it is abolished and not before. II. The godly die that by death as by a straight gate they may passe from this vale of miserie to eternall life. And thus Christ by his death makes death to be no death, and turnes a curse into a blessing.

And to proceede: It is not here said, the resurrection of the soule, but of the bodie onelyonly; what then (will some say) becommeth of the soule? Diuers hauehave thought, that the soules then, though they doe not die, yet are still kept within the bodie (beeing as it were asleepe) till the last day. But Gods word saith to the contrarie. For the soules of the godly lie vnderunder the altar, and crie,Rev. 6.9. How long Lord Iesus? Diues in soule did suffer the woe and torments of hell:Luk. 16.23. and Lazarus had ioy in Abrahams bosome. Again some others thinke, that mens soules after this life doe passe from one mans bodie to an other: and Herod may seeme to hauehave beene of this opinion:Math. 14.…, for when newes was brought him of Christ, he saide, that Iohn Baptist beeing beheaded was risen againe, thinking that the soule of Iohn Baptist was put into the bodie of some other man. And for proofe hereof, some alledge the example of Nebuchadnezzar, who forsaking the societie of men, liued as beasts, and did eate grasse like a beast: & they imagine that his owne soule went out of him, and that the soule of a beast entred in the roome thereof. But this indeede is a fond conceit: for euen then he had the soule of a man when he liued as a beast, beeing onelyonly stricken by the hand of God with an exceeding madnesse, whereby he was bereft of common reason; as doth appeare by that clause in the text, where it is said, that his vnderstanding or knowledge returned to him againe.Dan 4.33. Again, some other thinke, that the soule neither dieth nor sleepeth, nor passeth out of one bodie into an other, but wandereth here on earth among men, and oftentimes appeareth to this or that man: and this is the opinion of some hereticks, and of the common people, which think that dead men walke: & for proofe hereof some alleadge the practise of the witch of Endor, who is said to make Samuel to appeare before Saul: but the truth is, it was not Samuel in deed, but onelyonly a counterfait of him. For not all the witches in the world, nor all the deuils in hell are able to disquiet the soules of the faithfull departed, which are in the keeping of the Lord without wandring from place to place. For when men die in the faith, their soules are immediatly translated into heauen, and there abide till the last iudgement: and contrariwise if men die in their sinnes; their soules go straight to the place of eternall condemnation, and there abide as in a prison, as Peter saith. In a word, when the breath goeth out of the bodie, the soule of eueryevery man goeth straight either to heauen or hell; and there is no third place of aboad mentioned in Scripture.

To conclude, the resurrection of the bodie is expressely mentioned in the Creede, to shew that there is no resurrection of the soule, which neither dieth, nor sleepeth, but is a spirituall and inuisible substance, liuing and abiding for euer as well forth of the bodie as in the same.

Thus much of the third prerogatiue or benefit: now followeth the fourth and last, in these words, And life euerlasting. To handle this point to the full, a…d to open the nature of it, as it deserueth, is not in the power of man. For duplicate page duplicate page both the prophet Esai and Saint Paul say,Isa. 64.1. 1. Co…. ….9. that the eye hath not seene, & the eare hath not heard, neither came it into mans heart to thinke of those things which God hath prepared for those that louelove him. Againe Paul when hee was rapt into the third heauen saith,2. Co…. 1….4. that he sawe things not to be vttered. Neuertheles we may in some part describe the same, so farre forth as God in this case hath reuealed his will vntounto vsus. Wherefore in this last prerogatiue, I consider two things; the first is, Life it selfe, the second is the Continuance of life, noted in the worde euerlasting. Life it selfe is that whereby any thing acteth, liueth, and mooueth it selfe: and it is twofolde, vncreated or created. Vncreated life is the very godhead it selfe, whereby God liueth absolutely in himselfe, from himselfe, and by himselfe, giuing life and beeing to all things that liue and hauehave beeing: and this life is not meant here; because it is not communicable to any creature. Created life is a qualitie in the creature; and its againe two-fold: naturall, spirituall. Naturall life is that whereby men in this world liue by meate and drinke, and all such meanes as are ministred by Gods prouidence. Spirituall life is that most blessed and happie estate, in which all the Elect shall raigne with Christ their head in the heauens after this life, and after the day of iudgement for euer and euer. And this alone is the life which in the Creede we confesse and beleeue: and it consisteth in an immediate coniunction and communion or fellowship with God himselfe: as Christ in his solemne praier to his father a litle before his death, signifieth:Ioh. 17.21. I pray not for these alone, but for them also which shall beleeue in me through thy word, that they all may be one as thou, O father art in me and I in thee, euē that they may be one also in vsus. And whē S. Iohn in the Revelatiō saith,…ev. ….3. Beholde the tabernacle of God is with men, he will dwell with them, and they shall be his people, and God himselfe shall be their God with them: he sheweth that the very foundation of that happines which god hath prepared for his seruants stands in a societie betweene God and them, whereby God shall dwell with them in heauen, and they againe shall there enioy his glorious presence.

Touching this Communion, three points must be considered. The first is, in what order men shall hauehave fellowship with God? Ans. This communion shall be first of all with Christ as he is man; and by reason that the manhoode of Christ is personally vnited to the godhead of the sonne, it shall also be with Christ as he is God; and consequently with the father and the holy Ghost. The reason of this order is, because Christ, though he be the author and the fountaine of eternall life as he is God, yet he conueies the same vntounto vsus onelyonly in and by his flesh or manhood. Yet must we not here thinke that life proceedeth frō the māhood it selfe, as from a cause efficient: for the flesh quickeneth not by any vertue frō it selfe, but by the Word to which it is personally vnited; it beeing as it were a pipe eternally to conuey life from the godhead vntounto vsus.

The second point is, in what thing this communion consisteth? Ans. Saint Paul openeth this point to the very full, when hee saith, that after Christ hath subdued all things vntounto him,…. Cor. 15.28. then God shall be all in all, that is, God himselfe immediatly shall bee all good things that heart can wish to all the elect. But some men may say, What? is not God all in all vntounto vsus euen in this life? for whatsouer good things wee hauehave, they are all from him. Ans. It is true indeed God is all in all euen in this life: but howe? not immediatly but by outward… meanes; and that also in small measure. For he conueies his goodnes and merciemercy vntounto vsus so long as we liue on earth, partely by his creatures and partly by his word and Sacraments: but after this life is ended, all helpes and outwarde meanes shall cease: Christ shall giuegive vp his kingdome, and as he is Mediatour shall cease to put in execution the office of a priest, a prophet, or a king: all authoritie and power shall be abolished: and therefore all callings in the three maine estates of the Church, the Common-wealth, the familie shall hauehave an ende; there shall be no more magistrate and subiect, Pastor and people, master and seruant, father and sonne, husband and wife: there shall be no more vse of meate, drinke, cloathing, respiration, physicke, sleepe: and yet for all this, the condition of men shall bee many thousand folde more blessed then euer it was. For the Godhead in the Trinitie immediately without all meanes shall be all things to all the chosen people of God in the kingdome of heauen, worlde without ende. This may seeme strange to mans reason, but it is the very …lat trueth of the word of God. S. Iohn in the description of the heauenly Ierusalem, saith that there shall be no temple in it. Why, how then shall God bee worshipped? marke what followeth,Rev. ….22. the Lord God almightie and the Lambe are the temple of it. Whereby is signified, that although now we vse the preaching of the word, and the administration of the Sacraments, as meanes of our fellowship with God: yet when this life is ended, they must all cease, God and Christ beeing in stead of al these meanes vntounto vsus. And he addes further, The citie hath no neede of the sunne, neither of the moone to shine in it. What then will some say,vers. 23. must there be nothing but darkenes? Not so. For the glory of God doth lighten it, and the Lambe is the light of it. Againe he saith, that in the Paradise of God,Cap. 22.… there is the riuer of water of life, and the tree of life bearing fruit eueryevery monethmonth, and that is Christ. And therefore we shall hauehave no neede of meate, drinke, apparell, sleepe, &c. but Christ himselfe our head and redeemer shall be in stead of them all vntounto vsus: on whome, all the elect shall feede, and by whome both in bodie and soule they shall be preserued euermore. If a man would hauehave glorie; the father, sonne, and holy ghost shall be his glorie: if a mā desire wealth and pleasure, God himselfe shall be wealth and pleasure vntounto him, and whatsoeuer else the heart of man can wish. Hence it appeares, that this communion is most admirable; and that no tongue can tel, nor heart conceiue the least part of it.

The third point is, touching the benefits or prerogatiues that proceede of this communion, and they are in number sixe. The first is, an absolute freedome from all wants. In the minde there shall be no ignorance, no vnbeleefe, no distrust in God, no ambition, no enuie, anger, nor carnall lust, nor terrour in conscience, or corrupt affection. In the bodie there shall be no soare, no sicknes, nor paine:Rev. 21.4. for God shal wipe away al teares from their eies: nay thē all defects or wants in bodie or soule or in both shall be supplied, and the whole man made perfect eueryevery way.

The second is perfect knowledge of God. In this life the Church and all the seruants of god know him but in part. Moses would hauehave seene gods face, but he was permitted to see onelyonly his hinder parts; and as Paul saith,1. Cor. 13.12… now wee know in part, and darkely as through a glasse. In this life we can no otherwise discerne but as an old mā through spectacles: & the creatures, but specially the word of God and the Sacraments are the spectacles of our minde, wherein we behold his iustice, merciemercy, louelove, &c. and without them we can discerne little or nothing: yet after this life, when that which is perfect is come, and that which is imperfect is abolished; we shall see God as he is to be seene, not as through a glasse, but face to face, and we shall knowe him as we are knowne of his maiestie, so farre forth as possibly a creature may. God indeede is infinite, and therefore the full knowledge of his maiestie can no more bee comprehended by the vnderstanding of a creature, which is finite, then the sea by a spoone: yet neuerthelesse God shall be knowne eueryevery way of man, so farre forth as a creature may know the Creator. Now vponupon this that the elect hauehave such fulnesse of knowledge, it may be demaunded, whether men shall knowe one another after this life or no. Ans. This question is oftener mooued by such as are ignorant, then by them that hauehave knowledge: and oftentimes it is tossed in the mouthes of them that hauehave little religion in their hearts: and therefore I answer first, men should rather hauehave care to seeke howe they may come to heauen, then to dispute what they shal do when they are there: the common prouerb is true, it is not good counting of chickins before they bee hatched. Secondly, I say that men in heauen shall knowe each other: yea they shall knowe them which were neuer knowne or seene of them before in this life: which may be gathered by proportion, out of Gods word. Adam in his innocencie knewe Eve,Gen. 2.23. whome he had neuer seene before, & gaue her a fit name so soone as shee was created. And when our Sauiour Christ was transfigured in the mount,Mat. 17.4. Peter knewe Moses and Elias, whome before he had neuer seene: and therefore it is like that the elect shall knowe each other in heauen, where their knowledge and their whole estate shall bee fully perfited. But whether they shall knowe one another after an earthly manner, as to say, this man was my father… this was mine vncle, this my teacher, &c. the word of god saith nothing: and therefore I will be silent, and we must be content a while to bee ignorant in this point.

The third prerogatiue of euerlasting blessednes is, that the Elect shall louelove God with as perfect louelove as a creature possibly can. The manner of louing God, is to louelove him for himselfe, and the measure is to louelove him without measure: and both shall be found in heauen. For the Saints of God shall hauehave an actuall fruition of God himselfe, and bee as it were swallowed vp with a sea of his louelove, and wholly rauished therewith: for which cause, as farre as creatures can they shall louelove him againe. Againe, the louelove of a thing is according to the knowledge thereof, but in this life God is knowne of man onelyonly in part, and therefore is loued onelyonly but in part: but after this life, when the Elect shall knowe God fully, they shall louelove him without measure: & in this respect louelove hath a prerogatiue aboue faith or hope, howesoeuer in some respects againe they goe beyond louelove.

The fourth prerogatiue is, that the Saints of God keepe a perpetuall Sabbath in heauen. In this life it is kept but eueryevery seuenth daie, and when it is best of all sanctified, it is done but in part; but in heauen eueryevery day is a Sabbath: as the Lord saith by the Prophet Esay,… 66.2…. …. ….9. From monethmonth to monethmonth, and from Sabbath to Sabbath, all flesh shall come and worship before me: & therefore the life to come shall be spent in the perpetuall seruice of God.

Fifthly, the bodies of the elect after this life in the kingdome of heauen shal be like the glorious bodie of Christ: so Paul saith,…hil. 3.21. Christ Iesus our Lord shall chāge our vile bodies that they may be like his glorious bodie. Now the resemblāce betweene Christs bodie and ours, standeth in these things: as Christs bodie is incorruptible, so shall our bodies be void of all corruption: as Christs bodie is immortal, so ours in the kingdom of heauen shal neuer die: as Christs bodie is spirituall, so shall ours be made spirituall, as the Apostle saith,1. Cor. 25.…. It is sowen a naturall bodie, it is raised a spirituall bodie; not because the bodie shall be changed into a spirit, for it shall remaine the same in substance, and that for euer: but because it shall be preserued by a spirituall and diuine manner. For in this life it is preserued by meate, drinke, cloathing, sleepe, physicke, rest, and diet, but afterwarde without all these meanes the life of the bodie shall be continued, and bodie and soule keepe togither by the immediate power of Gods spirit for euer and euer. Thus the bodie of Christ is nowe preserued in heauen, and so shall the bodies of all the elect be after the day of iudgement. Furthermore as Christs bodie is nowe a shining bodie, as doth appeare by his transfiguration in the mount, so in all likelihood after the resurrection the bodies of the elect shall be shining and bright, alwaies remaining the same for substance. Lastly, as Christs bodie after it rose againe from the graue, had this propertie of agilitie beside swiftnes, to passe from the earth to the third heauen, beeing in distance many thousand miles frō vsus, and that without violence: so shall the bodies of the Saints. For beeing glorified, they shall be able as well to ascend vpwarde, as to goe downewarde, and to mooue without violence, and that very swiftly.

The sixth and last prerogatiue, is an vnspeakable and eternall ioy … Dauid saith:…sal. 16.11. In thy presence is fulnesse of ioy: at thy right hand there are p…ares for euermore. It is said that when Salomon was crowned king,1 King. 1.40. the people reioiced exceedingly. If there were such great ioy at his coronation, whi…h was but an earthly prince, what ioy then shall there be when the Elect shall see the true Salomon crowned with glorie in the kingdome of heauen? It is said that the wise men which came from the East to worship Christ, when they sawe the starre standing ouer the place where the babe was, were exceedingly glad: howe much more shall the elect reioice, when they shall see Christ not lying in a manger, but crowned with immortall glorie in the kingdome of heauen? Wherefore this ioy of the elect after this life is most wonderfull, and cannot be vttered.

The propertie of life eternall,Mat. …5.34. Rom. ….… is to be an inheritance which God bestoweth on them which are made his sonnes in Christ, who is the only begotten sonne of the father. Hence it followes necessarily, that in the Scriptures it is called a reward, not because it is deserued by our workes, as the Church of Rome erroniously teacheth: but for two other causes. First because life eternall is due to all that beleeue by vertue of Christs merit. For his righteousnesse is made ours by imputation, so con…equently the merit thereof is also ours: and by it, (all personall merits in our selues vtterly excluded,) we deserue or merit eternall happines as a reward; which neuerthelesse in respect of our selues is the free and meere gift of God. Rom. 5.13.The second is, because there is a resemblance betweene eternall life and a reward. For as a reward is giuen to a workeman after his worke is done; so euerlasting life is giuen vntounto men after the trauailes and miseries of this life are ended.

The degrees of life are three. The first is in this life, when men beeing iustified and sanctified, hauehave peace with God. Many imagine, that there is no eternall life till after death: but they are deceiued, for it beginnes in this world: as our Sauiour Christ testifieth, saying, Verily, verily I say vntounto you, he that heareth my wordes, and beleeueth him that sent me, hath euerlasting life, and shall not come into condemnation, but hath passed from death to life. Ioh. 5.24.This being so, we are hence to learne a good lesson. Considering we looke for life euerlasting after this life, we must not deceiue our selues, lingring and deferring the time till the last gaspe; but we must lay the foundation of life eternall in our selues in this world, and hauehave the earnest thereof laide vp in our hearts against the day of death. But how is that done? we must repent vsus heartily of all our sinnes, and seeke to be assured in conscience that God the father of Christ is our father, God the sonne our redeemer, and God the holy Ghost our comforter. For as Christ saith, this is life eternall to know thee the onelyonly God, and whome thou hast sent Iesus Christ.Ioh. 17.3. And we must goe further yet, endeauouring to say with Paul,Gal. 2.20. that we liue not, but that Christ liueth in vsus: which when we can say, we hauehave in vsus the very seede of eternall life. The second degree is in the ende of this life, when the bodie freed from all diseases, paines, and miseries, is laid to rest in the earth, and the soule is receiued into heauen. The third is after the day of iudgement, when bodie and soule reunited shall both be aduanced to eternall glorie.

Againe in this third degree of life, there be in all likelihood sundrie degrees of glory. Daniel speaking of the estate of the elect after this life, saith, They that be wise shall shine as the brightnesse of the firmament, and they that turne many to righteousnes shall shine as the starres for euermore. Dan. 11.3.Now we know there is difference betweene the brightnesse of the firmament and the brightnesse of the starres. Againe there be degrees of torments in hell, as appeares by the saying of Christ,Math. …1.22. It shall be easier for Tyrus and Sydon in that day then for this generation: and therefore there be proportionall degrees of glorie. And Paul saith,… Cor 15.41. There is one glorie of the sunne, an other glorie of the moone, an other glorie of the starres: for one starre differeth from another in glorie: so is the resurrection of the dead. In which words he applies the differences of excellencie that be in the creatures, to set forth the differences of glorie that shall be in mens bodies after the resurrection. Furthermore, (if we may coniecture) it may be, the degrees of glorie shall be answerable to the diuerse measures of gifts and graces bestowed on men in this life, and according to the imployance of them to the glorie of God and edification of the Church. And therefore the twelue Apostles who were exceedingly enriched with the gifts of the spirit, and were master-builders of the Church of the new Testament, shall sit on 12. thrones and iudge the twelue tribes of Israel. But it may be obiected, that if there be degrees of glorie in heauen, some shall want glorie. Ans. Not so: though some hauehave more, and some lesse, yet all shall hauehave sufficient. Take sundrie vessells whereof some are bigger, and some lesse, and cast them all into the sea: some will receiue more water and some lesse, and yet all shall be full and no want in any: and so likewise among the Saints of God in heauen, some shall hauehave more glorie some lesse, and yet all without exception full of glorie. And wheras it is alleadged that all the labourers in the vineyard receiue each of them a pennie equally for their hire; the answer is,Math 10.9. that our Sauiour Christ in that parable intends not to set forth the equalitie of celestiall glorie, and what shall be the state of the godly after this life: but the very drift of the parable is to shew, that they which are called first, hauehave no cause to bragge or insult ouer others which as yet are vncalled, considering they may be made equall or be preferred before them.

Thus much of life it selfe: now followes the continuance thereof, which the Scriptures hauehave noted in calling it eternall or euerlasting. And to this end Paul saith, that Christ hath abolished death, and brought not onelyonly life, but also immortalitie to light by the Gospell. 2. Tim. 1.1….And this very circumstance serues greatly to commend the happines of the godly: in that, after they hauehave made an entrance into it, they shall neuer see tearme of time or end. Suppose the whole world were a sea, and that eueryevery thousand yeares expired, a bird must carrie away, or drinke vp one onelyonly droppe of it: in processe of time it will come to passe that this sea though very huge, shall be dried vp: but yet many thousand millions of yeares must be passed before this can be done. Now if a man should enioy happinesse in heauen onelyonly for the space of time in which the sea is in drying vp, he would thinke his case most happie and blessed: but behold the Elect shall enioy the kingdome of heauen not onelyonly for that time, but when it is ended, they shall enioy it as long againe: and when all is done, they shall be as farre from the ending of this their ioy, as they were at the beginning.

Hauing thus seene what life euerlasting is, let vsus now come to the vse of the article. And first of all, if we beleeue that there is an eternall happines, and that the same belongs vntounto vsus, then we must vse this present world & all the things therein as though we vsed them not: and whatsoeuer we doe in this world, yet the eyes of our minds must be alwaies cast toward the blessed estate prepared for vsus in heauen. As a pilgrime in a strange land hath alwaies his eyes toward his iournies end, and is then grieued when by any meanes he is out of the way: so must we alwaies hauehave our mindes and hearts set on euerlasting life, and be grieued when we are by any way hindered in the straight way, that leadeth thereunto: we hauehave a notable patterne of this dutie set out vntounto vsus in the Patriarke Abraham, who beeing called of God, obeyed to goe out into a place, which he should afterward receiue for inheritance, and he went out, not knowing whither he went: and by faith aboad in the land of Canaan, as in a strange countrey and as one that dwelt in tents. Now the cause that mooued him was life euerlasting: for the text saith,Heb. ….…. He looked for a citie hauing a foundation, whose builder and maker is God. And we ought eueryevery one of vsus for our parts to be little affected to the things of this life, neuer setting our hearts vponupon them, but vsing them as a pilgrime doth vse his staffe in the way: so long as it is an helpe and stay for him in his iourney, he is content to carrie it in his hand; but so soone as …t beginneth to trouble him, he casteth it away.

Secondly all that …rofesse the Gospel of Christ, may hence learne to beare the crosses and afflic…ions which God shall lay on them in this world. It is Gods vsuall manne… to begin corrections in his owne familie vponupon his owne children; and as P…ter saith, Iudgement beginneth at Gods house. Looke at a mother that weanes her child, laieth wormewood or some other bitter thing vponupon her breast, to make the child loath the milke: so likewise God makes vsus often feele the mis…ries and crosses of this life, that our louelove and liking might be turned from this world and fixed in heauen. As rawe flesh is loathsome to the stomacke; so is eueryevery sinner and vnmortified man loathsome vntounto God: till the Lord by afflictions mortifie in him the corruptions of his nature, and specially the louelove of this world. But when a man is afflicted, how shall he be able to endure the crosse? Surely by resoluing himselfe that the Lord hath prepared life euerlasting for him.Heb. 11.…4. Thus we read that Moses by faith when he was come to age, refused to be called the sonne of Pharaohs daughter, and choosed rather to suffer aduersitie with the people of God, then to enioy the pleasures of sinne for a season, esteeming the rebuke of Christ greater riches then the treasures of Egypt. But I pray you: what mooued Moses to be of this minde? The reason is added: Because he had respect to the recompence of reward, that is, he had alwaies a speciall regard to life euerlasting, and that was it that made him content and willing to suffer affliction with the people of god. Here then behold a notable president for vsus to follow. In which we are taught that the best way to endure afflictions with patience, is to hauehave an eye to the recompence of reward: this is it that makes the yoke of Christ easie and lightsome. When it shall please God to bring vntounto vsus a cup of afflictions and bid vsus drinke a draught thereof to the very bottome, the meditation of life eternall must be as sugar in our pockets to sweeten the cup withall.

Lastly, if this be true, that God of his goodnesse and endles mercy towards mankind, hath prepared life euerlasting, yet not for all men, but for the elect whose names are written in the booke of life, we must aboue all things in this world seeke to be partakers of the same. Let vsus receiue this as from the Lord, and lay it to our hearts, whatsoeuer we doe euening or morning, day or night, whether we be young or old, rich or poore; first we must seeke for the kingdome of heauen and his righteousnes. If this benefit were common to all and not proper to the Church, lesse care might be had: but seeing it is proper to some alone, for this very cause let all our studies be to obtaine the beginnings of li…e euerlasting giuen in this life. For if we hauehave it not, whosoeuer we be, it had beene better for vsus that we had neuer beene borne, or that we had beene borne dogges and toades then men: for when they die, there is an ende of their miserie; but man, if he loose euerlasting happinesse, hath ten thousand millions of yeares to liue in miserie and in the torments of hell: and when that time is ended, he is as farre from the end of his miserie as he was at the beginning. Wherefore, I pray you, let not the deuill steale this meditation out of your hearts, but be carefull to repent of all your sinnes, and to beleeue in Christ for the pardon of them all; that by this meanes yee may come to hauehave the pawne and earnest of the spirit concerning life euerlasting, euen in this world. What a miserable thing is it, that men should liue long in this world, and not so much as dreame of another till the last gaspe. Let vsus not suffer Satan thus to abuse and bewitch vsus: for if we hauehave not eternall life in this world, we shall neuer hauehave it.

Hitherto by Gods goodnes I hauehave shewed the meaning of the Creede: now to draw to a conclusion, the generall vses which are to be made of it, follow. And first of all we learne by it, that the Church of Rome hath no cause to condemne vsus for heretickes: for we doe truly hold and beleeue the whole Apostolicall Symbole or Creede, which is an epitome of the Scriptures and the very key of faith. It will be said, that we denie the Popes supremacie, iustification by workes, purgatorie, the sacrifice of the Masse for the sinnes of the quicke and the dead, the inuocation and intercession of Saints, &c. which ar… the greatest points of religion. It is true indeede, we denie and renounce them as doctrines of deuills: perswading our selues that if they indeede had beene Apostolicall, and the very grounds and pillars of religion, as they are now auouched to be; they should in no wise hauehave beene left forth of the Creede. For it is an ouersight in making a confession of faith, to omit the principall points and rules of faith. It will be further saide, that in the Creede we beleeue the Church, and so consequently are to beleeue all these former points which are taught and auouched by the Church: but this defence is foolish. For it takes this for graunted, that the Church of Rome is the Church here meant which we denie, vnlesse they can prooue a particular Church to be vniuersal or Catholike. Nay, I adde further, that the principall grounds of popish faith, for which they contend with vsus as for life and death; are not mentioned in any other Creedes which were made by the Churches and Councells for many hundred yeares after Christ.

Secondly the Creede serues as a storehouse of remedies against all troubles and temptations whatsoeuer. I. If a man be grieued for the losse of earthly riches, let him consider that he beleeues God to be his Creatour, who will therefore guide and preserue his owne workmanship, and by his prouidence minister all things needefull vntounto it. And that he hath not lost the principall blessing of all, in that he hath God to be his father, Christ to be his redeemer, and the holy Ghost to be his comforter: and that considering he lookes for life eternall, he is not to be ouer much carefull for this life: and that Christ being our Lord will not forsake vsus beeing the seruants in his owne house, but will prouide things needefull for vsus. II. If any man be grieued in respect of outward disgrace and contempt, let him remember that he beleeues in Christ crucified, and that therefore he is to reioyce in contempt for righteousnes sake. III. They which are troubled for the decease of friends… are to comfort thē selues in the communion of Saints, and that they hauehave God the Father and Christ and the holy Ghost for their friends. IV. Against bodily captiuitie, let men consider that they beleeue in Christ their Lord, whose seruice is perfect libertie. V. Against the feare of bodily diseases… we must remember the resurrection of the bodie, in which all diseases and infirmities shall be abolished. VI. If a man feare death of the bodie, let him consider that he beleeues in Christ, which died vponupon the crosse, who by death hath vanquished death. VII. The feare of persecution is restrained, if we call to remembrance that God is a Father Almightie, not onelyonly able but also willing to represse the power of the aduersarie, so farre forth as shall be for the good of his children. VIII. Terrours arising of the consideration of the last iudgement are delaied by remembrance of this, that Christ shall be our iudge who is our redeemer. IX. Feare of damnation is remedied by consideration that Christ died to make satisfaction for vsus, and now sitts at the right hand of his father to make intercession for vsus: and by the resurrection of the bodie to life euerlasting. X. Terrours of conscience for sinne are repressed, if we consider that God is a Father, and therefore much in sparing, and that it is a prerogatiue of the Church to hauehave remission of sinnes.

Trin-vni Deo gloria.

A Golden Chain, Text 1 (13 of 13)