Exposition of the Apostles Creed — William Perkins

Exposition of the Apostles Creed · William Perkins

Now to proceede in the Creede. The Church is further set forth by certen properties and prerogatiues. The properties or qualities are two, holines and largenes. That the Church is holy, it appeares by Peter, which cals it an holy nation, and a chosen people: and by Saint Iohn,1. Pet. 2.9. Rev. ….2. & 22 29. who calls it the holy citie. And it is so called, that it may be distinguished from the false Church, which is tearmed in Scriptures the Synagogue of Satan, Rev. 2.9. & 3.9. Psal. 26.5.and the malignant Church.

Now this holines of the Church is nothing els but a created qualitie in eueryevery true member thereof, whereby the image of God which was lost by the fall of Adam is againe renewed and res…ored. The author of it is God by his word and spirit, by little and little abolishing the corruption of sinne and sanctifying vsus throughout, Ioh. 17. vers. 17. Father sanctifie them in thy truth, thy word is truth. And holines must be conceiued to be 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: and that for speciall cause,1. Tim. 1.17. Rom. 11.20 Phil. 2.12. Mar. 9.24. that we might giuegive all glorie to God; that we might not be high minded, that we might worke ou… saluation with feare and trembling; that we might denie our selues and wholly depende vponupon God. Hence wee 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 Catholicke Church: for in reason eueryevery man should be answearable to the qualitie and condition of the Church whereof hee is a member: if it be holy, as it is; hee must be holy also. Secondly we are eueryevery one of vsus, as Paul saith to Timothie,1. 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 commaundements. It is a disgrace to the holy Church of God that men professing themselues to be members of it, should be vnholy. Thirdly our dutie is, to eschewe the societie of Atheists, drunkardes, fornicatours, blasphemers, and all wicked and vngodly persons, as Paul saith, Be no companions of them and hauehave no fellowship with the vnprofitable workes of darknes. Eph. 3.7.And he chargeth the Thessalonians, that if any man among them walke inordinately they hauehave no companie with him that he may be ashamed.2. Thess. 3.14.

The largenes of the Church is noted in the worde 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 standes of all sortes and degrees of men, high and lowe, rich and pore, learned and vnlearned, &c. Thirdly it is Catholicke or vniuersall in respect of place; because it hath beene gathered from all the 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 vvhole worlde. To this purpose Iohn saith in the Revelation,Rev. 7.9. Catholica. i. per totum orbe… diffusa, August. epist. 170. I beheld and loe a great multitude which no man could number of all nations and kinreds, and peoples and tongues, stoode before the throne and before the lambe, cloathed vvith long vvhite robes and palmes in their handes.

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 endelesse 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, If any man sinne, we hauehave an advocate with the father, Iesus Christ the righteous. Ioh. 2.1, 2.Nowe it might be answeared, it is true indeede Christ is an advocate to some men, but he is no advocate 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 wordes, The communion of Saints. Where communion signifieth that fellowshippe 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, vntounto the Church of God which is at Corinthus, to thē that are sanctified in Iesus Christ Saints by calling. And God is the God of peace in all the Churches of the Saints. 1. Cor. 1.2. and 14.33.Nowe if wee adde the clause I beleeue, vntounto these words, the meaning is this; I confesse and acknowledge that there is a spirituall fellowshippe and societie among all the members 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, fellowship of the members with the head, and of the members with themselues. The communion of the members with their head is not outwarde, 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 worthie benefits. The first, that Christ our Mediatour, God and man, hath truly 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, Iehova is the portion of mine inheritance, and of my cuppe: Psal. 16.5.thou shalt maintaine my lotte: the lines are fallen vntounto me in pleasant places: yea J hauehave a faire heritage. And, My flesh faileth and my heart also: Psal. 73.26.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 man should either by election or birth, or any way els be made the sōne & heire of an earthly prince, he would think 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 vnspeakeable, because it serues to award the greatest temptations of the deuill▪ whē the deuil replieth thus, thou art a transgressour of the law of God, therefore thou shalt be damned; by meanes of that communion which we hauehave with Christ we answere againe: that Christ suffered the curse of the law to free us from due and deserued damnation: and when he further replies, that seeing wee neuer fulfilled the law, we can not therefore enter into heauen: we answere againe, that Christes obedience is a fulfilling of the lawe for us and his whole righteousnesse is ours to make us stand righteous before God. The fourth benefite is a right to the kingdome of heauen, as Christ comforting his disciples saith, Feare not little flocke it is your fathers pleasure to give 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 conu…iance of these benefits unto us, God hath ordained the preaching of the worde and the administration of the sacraments, specially the Lords supper: and hath commaunded the solemne and ordinarie use of them in the Church. And hereupon the Lords supper is called the Communion. The cup of blessing (saith Paul) which we blesse, is it not the communion of the blood of Christ: & the bread which we breake, 1. Cor. 10.16.is it not the communion of the bodie of Christ: that is, a signe and seale of the communion.

Againe the thinges which Christ receiveth of us 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 accountes his owne, & therefore doth as it were put under his shoulder to beare the burden of them. And this communion betweene Christ and us is expressed in the scriptures by that blessed and heauenly bargaine in which their is mutuall exchaunge betweene Christ and us: he imparts unto us milke and wine without silver or money to refresh us,Isa. 55.1. and gold tried by the fire that wee may become rich, and white raiment that we may be cloathed, and eye-s…lve, to annoint our eyes that we may see:Rev. 3.18. & we for our partes returne unto him nothing but blindnesse and nakednesse, and povertie, and the loathsome burden of our filthie sinnes.

The second parte of the communion is that which the saints hauehave one with another. And it is either of the liuing with the liuing, or of the liuing vvith the dead. Now the communion of the liuing standes in three things: I. in like affection: II. in the giftes of the spirit: III. in the use 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 be not acquainted nor hauehave any externall fellowshippe in the flesh. As in a family children are for the most part one like another and brought up 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 spirite to guide them all: and therefore S. Peter saieth, The multitude of them that beleeved were of one heart and of one soule, Act. 4.32.neither any of them said that any thing of that which he possessed was his owne, but they had all things common. And the Prophet Esai foretelling the unitie which should be in the kingdome of Christ, saieth, The wolfe shall dwell vvith the lambe, Esa. 11.6, 7.and the leopard shall lye with the kidde, and the calfe and the lyon, and the fatte beast togither, and a litle childe shall leade them. The covve and the beare shall feede, and their yong ones shall lye togither: and the lyon shall eate strawe like the bullocke. The sucking child shall play vponupon the hole of the aspe, and the wayned child shall put his hand into the cockatrice hole. By these beastes are signified, men that be of a wicked & brutish nature: which, when they shall be brought into the kingdome of Christ, shall lay aside the same & become louing, gentle, curteous, & all of one minde. And S. Peter requires of the Church the practise of brotherly louelove, and that is to carrie a tender affection to men,2. Pet. 1.7. not because they are of the same flesh, but because they are ioyned in the bond of one spirit with us. Furthermore, by reason of this that all the children of God are of one heart, there followes another duty of this communion,Gal. 6.2. whereby they beare one the burdens of another, & when one mēber of the Church is grieued all are grieued, when one reioyceth all reioyce; as in the body when one member suffereth all suffer.

The second braunch of their communion is in the giftes of Gods spirite, as louelove, hope, feare, &c. And this is shewed, when one man doth employ 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 benefite of their brethren. A christian man howsoeuer hee be the freest man upon earth, yet is he seruant to all men, especially to the Church of God to doe seruice unto the members of it by louelove for the good of all.Gal. 5.13. And this good is procured, when vvee convey the graces of God bestowed on us to our breethren: and that is done fiue waies. I. by example: II. by admonition: III. by exhortation: IIII. by consolation: V. by prayer. The first which is, good example, wee are inioyned by Christ saying, Let your light so shine before men, Mat. 5.that they may see your good vvorkes and glorifie your Father vvhichwhich is in heauen. And that our hartes might be touched with speciall care of this dutie, the Lord settes before us his owne blessed example, saying,Leuit. 11▪44. Mat. 11.28. 1. Cor. 11.1. Be yee holy as I am holy: and, Learne of me that I am meeke and lowly. And Paul saith, Be ye follovvers of me as I follovv Christ: and the higher men are exalted, the more carefull ought they to be in giuing good example. For let a man of note or estimation doe euill, and hee shall presently hauehave many followers. Euill example runnes from one to another like a leprosie or infection: and this Christ signified when hee said that the figge-tree planted in the vineyarde If it beare no fruite makes all the ground barren. Luk 13.18.The second meanes of communication of the giftes of God vntounto others, is admonition, which is an ordinance of God whereby Christian men are to recouer their breethren from their sinnes. A man by occasion fallen into the water is in danger of his life▪ and the reaching of the hande by another is the meanes to saue him. Now euerie man when hee sinneth doeth, as much as in him lieth, cast his soule into the very pit of hell: and wholesome admonitions are as the reaching out of the hande to recover him againe. But it will peraduenture be saide, how must wee proceede in admonishing of others? Answer. We 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: first we must take ou… the beame that is in our owne eye,Mat. 7.5. and so we shall see clearely to put out the mote in our brothers eye. II. before wee reprooue, wee must be sure that the fault is committed: we must not go upon heare-say or likelihoods: and therefore the Holy ghost saith, Let us consider or observe one another to provoke vntounto love or good workes. Heb. 10.24·III. before we reproove, wee must in Christian wisdome make choice of time and place: for all times and places serue not to this purpose. And therefore Salomon saith, It is the glory of a man to passe by an offence. Furthermore in the act of admonishing, two things are to be obserued. I. a man must deliuer the words of his admonition (so farre foorth as hee can) out of the word 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 be made with as much compassion and fellow-feeling of other mens wants as may be.Gal 6.1. As Paul saieth, If any man be fallen by occasion into any fault, ye which are spirituall aAs Chirurgians tēderly set armes & legs in ioynt.restore such an one with the spirit of meekenes. The third way of communicating good things to others is exhortation: and it is a meanes to excite and stirre them on forwarde which doe alreadie walke in the way of godlinesse. Therefore the Holy Ghost saith, Exhort one another daily, least any of you be hardened through the deceitfulnesse of sinne. But alas, the practise of this dutie, as also of the former is hard to be found among men; for it is usuall in families that masters and fathers in stead of admonishing their servants and children, teach them the practise of sinne in swearing, blaspheming, slaundering, &c. and as for exhortation, it is not used. Let a man that hath the feare of God offend neuer so little, in stead of brotherly exhortation hee shall heare his profession cast in his teeth, and his hearing of Sermons: this practise is so generall, that many beginning newly to tread in the steppes of godlinesse are hereby daunted, and quite driuen backe. The fourth way is consolation, which is a meanes appointed by God wherby one man shoulde vvith vvords of heavenly comforte refresh the soules of others afflicted with sicknesse or any other way feeling the hand of God either in body or in mind▪ And this dutie is as little regarded as any of the former. In time of mens sicknesse neighbours come in, but what say they? I am sorie to see you in this case, I hope to see you well againe, I would be sory else, &c. Not one of an hundred can speake a worde of comfort to the wearie: but we are faultie herein. For with what affection doe we beleeue the communion of Saints, when we our selues are as drie fountaines that doe scarse convey a drop of refreshing to others. The last meanes is praier, whereby Gods Church procureth Gods blessings for the seuerall members thereof, and they againe for the whole. And herein lies a principall point of the communion of Saints; which ministreth notable comfort to eueryevery Christiā heart. For hence we may reason thus: I am indeede a member of the Catholike Church of God, and therefore though my owne prayers be 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 fellowe members, and of all the blessings which God bestowes on them. This will make us in all our troubles to say with Elisha, Feare not, for they that be with vsus are more then they that be with them. 2. Kin. 6.…6▪When the people of Israel had sinned in worshipping the golden calfe, the wrath of the Lord was kindled & made a breach into them, as canon shott against a wall: but Moses the seruant of God stood in the breach before the Lord to turne away his wrath, least hee shoulde destroy them.Psa. 106.2…. And the prayer of Moses was so effectuall that the Lord said,Exod. 32.1…. Let me alone, as though Moses by praier had held the hand of God that he could not punish the people. And some think that Stevens praier for his enemies when he was stoned was a meanes of Pauls conuersion. And surely though the…e were no other reason, yet this were sufficient to mooue a man to imbrace Christian religion, considering that being a member of the Church hee hath parte in all the praiers of the saintes through the world, and 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 aSpirituall communion doth not barr a division of temporall goods▪ Act. 2.21. 2. Cor. 8.1.anabaptisticall communion, but that which was used in the primitiue Church, when they had all things common in respect of use: and some solde their goods and possessions and parted them to all men, as eueryevery one had neede. And by their example we are taught to be content to employ those goods which God hath bestowed on us for the good of our fellow members within the compasse of our callings, and to our abilitie & beyond our ability if need require. Paul saith, Do good to all but specially to thē which are of the houshold of faith.Gal. 6.10.

The communion of the liuing with the deade standes in two things: the one is, that the saintes departed in the Church Triumphant doe in generall pray for the Church Militant vponupon earth, de…iring the finall deliuerance of all their fellow members from all their miseries. And therefore in the Apocalyps they crie on this manner, How long Lord holy and true! doest not thou iudge and avenge our bloode on them that dwell on the earth. Rev. 6.10.I say in generall, because they pray not for the particular conditions and persons of men upon earth, considering they neither know, nor se, nor heare us: neither can they tell what things are done upon earth. The second is, that the godly on earth doe in heart and affection converse with them in heauen desiring continually to be dissolued and to be with Christ. Now whereas the Papists do further inlarge this communion, auouching that the Saintes in heauen make intercession to Christ for us, and impart their merits vntounto us; & that we againe for that cause are to invocate them, & to do unto them religious worship, we dissent from, being resolued that these things are but inventions of mans braine wanting warrant of the word.

Lastly, to conclude, a question may be demanded, how any one of us may particularly know and be assured in our selues, that we hauehave part in this communion of Saints. Ans. S. Iohn opens this point to the full when he saieth, If vvee say that we have fellowship vvith him, 1. Ioh. 1·6.and yet vvalke in darkenesse, vve lye: but if wee walke in the light, as hee is light, then we hauehave fellowship one with another, and the bloode of Christ purgeth vsus from all our sinnes. In which wordes hee 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 fellowship with Christ, or with the true members of Christ. And therefore to end this point, if we would hauehave fellowship with Christ, let us learn to know what sin is & to fli… frō the same as frō the bane of our soules, & to make conscience of eueryevery euil way.

The duties to be learned by rhe communion of the saints are manifold. And first of all if we do beleeue the fellowship which all the faithfull hauehave with Christ & with themselues, and be resolued that we hauehave part therein, then must we separate and withdrawe our selues from all ungodly and unlawfull societies of men in the world whatsoeuer they be. Vnlawfull societies are manifold, but I will only touch one, which eueryevery where annoieth religion, and hindreth greatly this communion of saints, & that is when men ioyne them selues in company 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: & he that will not be combined vvith such loose mates, he is thought to be a man of no good nature: he is foisted forth of eueryevery company; he is no body: & if a man will yeeld to run riot with them in the mispending of his time & goods, he is thought to be the best fellow in the world. But vvhat is done in this societie? and hovv do these cupcompanions spend their time? surely the greatest part of day & night is usually spent in swearing, gaming, drinking, surfetting, revelling, & railing on the ministers of the vvord, & such as professe religion, to omit the enormities vvhichwhich they procure unto themselues hereby: & this behauiour spreads it selfe like a canker ouer eueryevery place, & it defiles both tovvne and cuntry. But vve that looke for comfort by the communion of saints, must not cast in our lotte vvith such a vvicked generation, but separate our selues from them. For undoubtedly their societie is not of God but of the deuill: and they that are of this societie, can not be of the holie communion of saints: and surely except the Magistrate by the sword, or the Church by the power of the kaies doe pull downe such fellowship, the holy societie of Gods Church and people must needes 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 workes of darkenesse.

Secondly by this we are taught that men professing the same religion, must be linked in societie and converse togither in Christian louelove, meekenesse, gentlenesse, & patience: as S. Paul taught the Philippians, If there be any fellowship of the spirit, Phil. 2.1.if there be any compassion and mercy, fulfill my ioy, that we may be like minded, having the same love, 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 fe…ched from this communion: Because there is one body, Ephes. 4.3.one spirit, even as you are called into the hope of your vocation, one Lorde, one faith, one hope, one baptisme, one God and father of all, which is above all and in all. And no doubt the same reason made Dauid say, All my delight is in the saints which be vponupon earth.Psal. 16.3.

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 mē ber thereof, as Christ our head teacheth us by his owne exāple, when he called to Saul, & said Saul, Saul, why persecutest thou me? giving him to understand, 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 reproueth the people, because they dranke wine in bowles, and annointed themselues with the chiefe ointments: but why? was it not lawfull for them to doe so? yes: but the cause for which they are reprooved followeth: No man (saith he) is sory for the affliction of Ioseph. Amos. 6.6.In the middest of their delightes 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 …orth in the practise of all duties of louelove: and therefore Paul saith, Pray alwaies with all maner of praiers and supplications in the spirit, Eph. 6.18.and watch thereunto with all perseverance 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 Lorde. And S. Iohn saieth, If a mans life woulde saue his neighbours soule, hee must lay it downe for him, if need require.1. Ioh. 3.16. Wee hauehave all of us daily occasion to practise this duty towards the afflicted members of Gods Church in other cuntries. For howsoeuer we enioy the gospell with peace, yet they are under persecution for the same: and so oft as wee heare report of this, we should suffer our hearts to be grieued with them, and pray to God for them.

Wee must he…e 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 maintaine their owne estate and wealth, and therefore in their trades use false weights and measures; the ingrossing, corrupting, mingling of wares; glosing, 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 wee are all knitte into one mysticall body, and hauehave mutuall fellowship in the same, our dutie is both to redresse the faultes of our breethren and to couer them, as the hande in the bodie laies the plaister upon the sore in the foote or in the legge, and withall couers it. LoueLove couers the multitude of sinnes. And when men disgrace their brethren 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, Forgivenesse of sinnes: which may be thus described, Forgivenesse of sins is a blessing of God upon his Church procured by the death & 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 authour of forgiuenesse of sinnes? Ansvv. God, whose blessing it is: for sinne is onelyonly committed against God, and the violating of his lawes & 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 cōmandement is no sinne, unlesse it doe imply withall the breach of Gods commandement. Therefore it is a prerogatiue belonging to God alone to pardon sinne: and when wee are taught to say▪ Forgiue us our trespasses as wee forgive them that trespasse against vsus, the meaning is not, that we forgiue sinnes as they are sinnes, but onelyonly as trespasses, that is, losses, hurtes, and damages done unto us by men. It may be further saide, God hath giuen this power and commaundement to his ministers to forgiue sinnes, saying, Whose sinnes yee remitte, they are remitted. Ioh. 20.23.Ansvvere. Gods ministers doe not properly forgiue sinnes, but onelyonly in the name of God according to his worde pronounce to a penitent sinner that his sinnes are pardoned and forgiuen of God: and therefore it is a most certaen trueth that none can forgiue sinnes but God onelyonly:Mar. 2.7. it was auouched by the Pharisies and not denied by Christ. Hence it followeth, that remission of sinne being once granted remaines for euer, because Gods louelove unto the elect is unchangeable, and his decree concerning their saluation can not be altered. The second point is, to whome remission of sinnes is giuen? Answer. To the Catholike Church, that is, to the whole company of men predestinate to saluation: as Esai saieth, The people that dvvell therein (that is,Esa. 33.24. in the Church) shall have their sinnes forgiuen. And, they shall call them the holy people, the redeemed of the Lord: Esa. 62.12.and thou shalt be named, a citie sought out and not forsaken. And if there had bene an uniuersall remission of sinnes to all men as some doe dreame, it should not here hauehave bin made a peculiar prerogatiue of the Church. The thirde point is, what is the means wherby pardō of sin is procured at Gods hand?…om. 4.25. Ans. The death & passion of Christ: so Paul saith, Christ dyed for our sinnes: that is, Christ died to be a paiment & satisfaction to Gods iustice for our sins. And S. Iohn saith,1. Ioh. 1.7. The blood of Iesus Christ his sonne clenseth vsus frō all sinne. And Peter saith, Knowing that ye were not redeemed with corruptible things, 1. Pet. 1.18.as silver & gold frō your vaine conversation, &c. but with the pretious blood of Christ as of a lamb undefiled & without spot. The fourth point is, after what maner sinne is forgiuen? Answ. By an action of God, whereby for the merite of Christ, hee esteemes and accountes sinne as no sinne, or, as if it had neuer beene committed. Therefore Dauid saieth,Psal. 32.1. Blessed is the man to whome the Lorde imputeth no sinne. And in Esai the Lorde saieth, I have put avvay thy transgressions like a cloud, Esa. 44.22.and thy sinnes as a myst. Now wee know that cloudes and mystes which appeare for a time are afterwarde by the sunne utterly dispersed. And king Hezekias when he would shewe that the Lord had forgiuen him his sinnes, saith, God hath cast them behind his backe, alluding to the maner of men,Esa. 38.17. who when they will not remember or regard a thing, doe turne their backes upon it. And Micheas saieth, that God doth cast all the sinnes of his people into the bottome of the sea, Mich. 7.19.alluding to Pharao, whom the Lord drowned in the bottome of the redde sea. And Christ hath taught us to pray thus: Forgive vsus our debtes, as wee forgive our debters: in which wordes is an allusion to creditours, who then forgiue debts, when they account that which is debt as no debt, and crosse the booke. Hence it appeares, that damnable & vile is the opiniō of the Church of Rome which holdeth that there is a remission of the fault without a remission of the punishment: & withall, the doctrines of humane satisfactions, & indulgencies, and purgatorie, & praier for the dead, built upon this foundatiō, are of the same kind.

Moreouer, wee must remember to adde too this clause, I beleeve, and then the meaning is this. I do not only beleeue that god doth giuegive pardon of sinne to his church & people (for that the verie deuils beleeue) but withall I beleeue the forgiuenes of mine owne particular sins. Hence it appeares that it was the iudgement of the Primitiue Church that men should beleeue the forgiuenesse of their owne sinnes.

By this prerogative 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 loathe the serpent or the toade; but if a man hauehave not the pardon of his sinnes procured by the death and passion of Christ, hee is a thousand folde worse then they. For when they die, there is the end of their woe and miserie: but when man dieth without this benefite, there is the beginning of his. For first in soule till the day of iudgement, and then both in body and soule for euermore he shall enter into the endlesse paines and tormentes of hell; in which if one shoulde continue so many thousand yeres as there are drops in the Ocean sea, and then be deliuered, it were some …ase: but hauing continued so long (which is an unspeakeable 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 & most pretious. Among all the burdens that can befall a man, what is the greatest? Some wil say, sickenesse, some ignominie, some pouertie, some contempt: but indeed among all, the heauiest and the greatest is the burden of a mans owne sinnes, lying upon the conscience and pressing it downe, without any assurance of pardon. Dauid being a King had no doubt all that heart could wish; and yet hee, laying aside all the roialties and pleasures of his kingdome, saith this one thing aboue all, that he is a blessed mā that is eased of the burdē of his sinnes. Psal. 32.1.A lazar man full of sores is vgly to the sight, and we can not abide to looke upon him: but no lazar is so lothsome to us, as all sinners are in the sight of God: & therfore Dauid counted him blessed, whose sinnes were c…vered. It may be some will say, there is no cause why a man should thus magnifie the pardon of sinne, considering it is but a common benefite. Thus indeede men may imagine which neuer knewe vvhat sinne meant: but let a man onelyonly as it vvere, but vvith the tippe of his finger hauehave a little feeling of the smarte of his sinnes, hee shall finde his estate so fearefull, that if the vvhole vvorlde were set before him on the one side, and the pardon of sins on the other, hee would choose the pardon of his sinne before ten thousand worldes. Though many drowsie 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 selles all that hee hath and buyes it. Therefore this benefit 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 common fault of men to be rebuked. Every one will say, that he beleeueth the remission of sins, yet no man almost laboureth for a true & certen persvvasion hereof in his owne conscience: & for proofe hereof, propound this question to the common Christian; Doest thou persvvade thy selfe that God giues remission of sinnes unto his Church? The answer will be, I know and beleeue it. But aske him further: Doest thou beleeue the pardon of thine owne sinnes? and then comes in a blinde answer, I hauehave a good hope to God ward, but I can not tell; I thinke no man can say so much: for God saieth to no man, thy sinnes are pardoned. But this is to speake flat contraries, to say they beleeue, and they can not tell: and it bewraies exceeding negligence in matters 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, avoiding hardnesse of heart and drowsinesse of spirit, the most fearefull iudgements of God which eueryevery where take place. The foolish virgines went forth to meete the bridegroome with lampes in their handes as well as the wise, but they neuer so much as dreamed of the horne of oile, till the comming of the bridegrome. So many men live in the Church of God as members thereof, holding up the lampe of glorious profession: but in the meane season they seeke onelyonly for the thinges of this life, neuer casting how they may assure them selues 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 wee must euerie day humble our selues before God, and seeke pardon for our daily offences: for he giues grace to the humble or contrite; he f…les the hungrie with good things when the rich are sent empty away. When Benhadad the king of Syria was discomfited and ouercome by the king of Israel,1. Kin. 20.32 by the counsell of his seruants, who tolde him that the kings of Israel were mercifull men, hee sent them cloathed in sackcloath with ropes about their neckes to intreate for peace and fauour. Now when the king saw their submission, he made couenant of peace with him. We by our sinnes must iustly deserue hell, death, and condemnation euerie day, and therefore it standeth us in hand to come into the presence of God and to humble our selues before him in sackcloath and ashes, craving and intreating for nothing in the worlde so much as for pardon of our sinnes, and that day by day without ceasing till the Lorde giuegive this blessed answere to our consciences, that all our sinnes are put out of his remembrance. We must not thinke that God putteth grace into mens heartes when they lie snurting upon their elbowes, and either not use or despise the meanes: but wee must first use 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 wee begin to desire grace, hee giues further grace.

Lastly, if we beleeue the pardon of our sinnes, then wee must chaunge the tenour and course of our liues, and take heede of breaking Gods commaundementes by doing any of those things, whereof our consciences doe accuse us, and tell us, that by them we hauehave displeased God heretofore. A man that for some misdemeanour hath bene cast into prison and lyen there many yeeres winter and sommer in cold irons: when he obtaines libertie, hee will often bethinke himselfe of his old miserie▪ and take heede for eue… least hee fall into the same offence againe: and hee which hath seene his owne sinnes and felt the smart of them, and withall by Gods goodnes obtained assurance touching the pardon of them, will neuer wittingly and willingly commit the like sinnes any more, but in all things chaunge 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 benefite which God bestoweth on his Church, namely remission of sinnes: now followeth the third in these wordes: The resurrection of the body. In the handling wherof sundry points must be considered. The first, whether there be a resurrection or no? This question must needs 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 body 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, that Christ came to dissolue the workes of the devill: which are sinne, and by sinne, death:1. Ioh. 3.8. and hence I reason thus: If sinne and death are to be dissolued utterly, 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 utterly abolished, therefore there shall be a resurrection. Secondly, God had made a couenāt with his church, the tenor wherof is this, I will be thy God & thou shalt be my people. This couenāt is not for a day or an age, or for a thousande yeeres or ages, but it is euerlasting & without end, so as Gods people may say of God for euer, God is our God: & likewise God will 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 again to life. And if god should leaue his people in the graue under death for euer, how could they be called the people of God? for he is a God of mercy and of life it selfe: & therefore though they abide long in the earth, yet they must at length be reuiued againe. This argument Christ useth against the Sadduces, which denied the resurrection:Mat. 22.32. God is not the god of the dead but of the living, but god is the god of Abrahā, Isaac & Iacob, which are dead, and therfore they must rise againe. The third argument may be taken from the tenour and order of Gods iustice. It is an especiall part of Gods glory to shewe forth his merciemercy on the godly▪ and his iustice upon the wicked in rewarding them according to their workes, as the Apostle saith,Rom. 2.6. God will reward every man according to his workes: to them that by continuance in vvell doing, seeke glorie, and honour, and immortalitie, life eternall: but vntounto them that disobey the trueth, that be contentious and obey vnrighteousnesse, shall be indignation and wrath. But in this life God rewardeth not men according to their doings: and therefore Salomon speaking of the estate of all men in this world saith, All things come alike to all, and the same condition is to the iust and vniust, Eccles. 9.2.to the good and bad, to the pure and polluted, to him that offereth s…crifice, and to him that offreth none. Nay, which is more, here the wicked flourish, and the godly are afflicted. The ungodly hauehave hearts ease and all things at will, whereas the godly are oppressed and ouerwhelmed with all kinde of miseries, and are as sheepe appointed for the slaughter. It remaines therefore that there must 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 utter shame and confusion. But some will say, It is sufficient that God doe this to the soule of eueryevery man, the body needeth not to rise againe. I answer, that the ungodly man doeth not worke wickednes only in his soule, but his body 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 instrumentes of sinne, and the bodies of the righteous are the weapons of righteousnesse: and therefore their bodies must rise againe, that both in bodie and soule they may receiue a rewarde according to that which they hauehave wrought in them. The fourth argument, which is also used by Paul is this: Christ himselfe is risen, and therefore all the faithfull shall rise againe:…. Cor. 25. for he rose not for himselfe as a priuat man, but in our roome and steade and for us. If the head be risen, then the mēbers also shal rise againe: for by the same power whereby Christ raised himselfe, he both can & 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, I am sure (saith he) that my Redeemer liueth, and he shall stande the last on the earth, Iob 19.25.and though after my skinne wormes destroy this bodie, yet J shall see God in my flesh, whom I my selfe shall see and mine eies 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 will not stand to repeat; this one remembered: If (saith he) the dead rise not againe, then your faith is vaine, our preaching is in vaine, and the godly departed are perished. vers. 14. & 18.The sixth argument may be taken from the order of nature, which ministreth certain resemblances of the resurrection; which though they be no sufficient proofes, yet may they be inducements to the truth. Both Philosophers and also Divines 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 kinde preserued. Againe swallowes, wormes, and flyes, which hauehave lien dead in the winter season, in the spring, by vertue of the sunnes heat, reuiue againe: so likewise men fall in sounes and traunses, 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 returns againe the next morning. Lastly we reade how the old Prophet… 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 be alleadged to the contrarie. First it is alleadged that the resurrection of bodies resolued to dust and ashes, is against common sense & reason. Answeare. 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 workemanship of glasse, why may we not in reason thinke 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 cannot possibly rise with their own bodies. Answ. Howsoeuer 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 body at the resurrectiō of his own matter, & 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 cā sunder diuers metells one frō another: & some men out of one metell can draw another, why then should we thinke it vnpossible for the almightie God to do the like? It may be further obiected thus: A man is eaten by a wolfe, the wolfe is eaten by a lyon, the lyon by the foules of the ayre, and the foules of the ayre eaten againe by men: againe one man is eaten of another, as it is vsuall among the Canibals. Nowe the body of that man which is turned into so many substā ces, especially into the bodie of another man, cannot rise againe: & if the one doth the other doth not. Ans. This reason is but a cavill of mans braine: for we must not think that whatsoeuer entreth into the bodie, & is turned into the substance therof, must rise again, & become a part of the bodie at the day of iudgement; but eueryevery man shall then hauehave so much substance of his own as shal make his bodie to be entire & perfect; though another mans flesh once eaten be no part therof. Againe it is vrged, that because flesh and blood cannot enter into the kingdom of God: therfore the bodies of men shall not rise againe. Answ. By flesh & blood, is not meant the bodies of men simple,1. Cor. 15.50. but the bodies of men as they are in weaknes, without glorie, subiect to corruption. For flesh & blood in scripture, signifies sometime the originall sinne & corruption of nature, & sometime mans nature subiect to miseries & infirmities, or the bodie in corruption before it be glorified, and so it must be vnderstoode in this place. Lastly it is obiected, that Salomon saith, The condition of the children of men, Eccles. 3.19.and the condition of beasts are euen as one condition. Now beasts rise not againe after this life: & therefore there is no resurrection of men. Answer. 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 mankinde we must consider two parts, the Elect & 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, & the vngodly another. The cause why the godly rise again, is the Resurrection of Christ, yea it is the proper cause which procureth and effecteth their resurrection. In the Scripture Adam & Christ are compared together, & Christ is called the second Adam: these were two roots. The first Adam was the root of all mākind, and he conuaieth sinne, & by sinne death to all that sprang of him, Christ onelyonly excepted: the second Adam which is the root of all the Elect, cōuaieth life both in body & soule to all that are vnited to him: & by the vertue of his resurrection they shall 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, conuaie it selfe vntounto all the faithfull, which euē in death remain vnited vntounto him, & raise thē vp at the last day. And for this cause Christ is called a quickning 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 day 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 he 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, Saint Iohn setteth downe the outwarde meanes whereby the dead shalbe raised, namely the voyce of Christ: The houre shall come (saith he) in which all that are in the graues shall heare his voice, Ioh. 5.28.and they shall come forth. For as he created all things by his word, so at the day of iudgement by the same voice all shalbe raised againe. This may be 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 shalbe after this life in raising vsus vp from the graue of death vntounto iudgement.

Thirdly, we are to consider what manner of bodies shal rise at the last day. Answeare. The same bodies for substance: this Iob knew well, when he said: I shall see him at the last day in my flesh, whome I my selfe shall see and none other for me, Iob 19.25.with these same eies. Neuerthelesse the bodies of the Elect shalbe altered in qualitie, being made incorruptible and filled with glorie.1. Cor. 15.43.

The last point to be considered, is the ende why these bodies shall rise againe. The principall ende which God intendeth is his owne glorie, in the manifestation of his iustice and merciemercy. Now at the last day when all men shall be raised to iudgement by the voice of Christ, the godly to life, and the wicked to condemnation; there shall be a full manifestation both of his merciemercy 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: Mine heart is glad, my tongue reioyceth, and my flesh also doth rest in hope. Psal. 16.9.Why so? For (saith he) thou shalt not leaue my soule in graue, neither wilt thou suffer thine holy one to see corruption. Though the daies of this life be daies of woe and miserie, yet the day of the resurrection shall be vntounto all the children of God a time of reioycing and felicitie, and as Peter saith,Act. 3.19. it is the time of refreshing. Whosoeuer is now an hungred, shall then eate and be filled with the fruit of the tree of life: and whosoeuer is now naked, shalbe then cloathed with the white garments dipped in the bloode of the lambe: and August. in Enchir. cap. 91.whosoeuer is now lame, shal hauehave all his mē bers restored perfectly. And as this day is ioyfull to the godly, so on the contrarie it is a day of woe and miserie to the vngodly: as Saint Iohn saith,Ioh. 5.29. 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 then 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 bedde, that after he had slept and was risen againe he might goe 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 sleepe in the graue for a while, and then rise againe, that a second death may be inflicted vponupon them in bodie and soule, which is the suffering of the full wrath of God both in bodie and soule eternally. This beeing so, let vsus imbrace the good counsell of Saint Peter, who saith, Amende your liues and turne, that your sinnes may be done away, Act. 3.19.when the time of refreshing shall come from the presence of the Lord. If a man die repentant for his sinnes, it is a day of refreshing; but if he die in his sinnes, impenitent and hard hearted, it is a day of eternall horrour, desperation, and confusion.

Againe, if wee beleeue that our bodies shall rise againe after this life, and stand before God at the last day of iudgement, wee must daily enter into a serious consideration of this time, and hauehave in minde that one day we must meete the Lord face to face. A trauailer comes into an Inne hauing but a pennie in his purse, he sits downe and call for all store of prouision and dainties: now what is to be thought of him? surely in the iudgemēt of all men his behauiour bekens follie, or rather madnes. But why? because he spends freely and hath not regard to the reckoning which must follow: how foolish then and madde is the practise of eueryevery man that liueth in his sinnes, & bathing himselfe in his pleasures in this worlde, neuer bethinking how he shall meete God at the last day of iudgement, & there make reckoning for all his doings. An ancient Divine writes of himself that this saying ranne in his minde,Hierome. and sounded alwaies in his eares: Arise ye dead and come vntounto iudgement. And this ought alwaies to be soūding in our eares, that while we hauehave time we 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 and mourne immoderately for our friends deceased. Our Sauiour Christ did weepe for Lazarus: and when Stephen was stoned to death, certaine men that feared God buried him, and made great lamentation for him: and therefore mourning is not condemned: & we must not be as stocks, that are bereft of all compassion: yet remember we must what Saint Paul saith to the Thessalonians: I would not, 1. Th. 4.13.brethren, hauehave you ignorant concerning those which are asleepe, that ye sorrow not, as others which hauehave no hope. For the godly man properly dieth not, but laies himselfe down to take a sleepe after his manifold labours in this life; which beeing ended he must rise againe to ioyes euerlasting: and therefore we must 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 naturall 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 ragges, that he might be clo…hed with rich and costly garments, would he be sorie because he should stand naked a while till he were wholly bestripped of his ragges? No surely; well, thus doth God when he calls a man to death: he bids him put off his old ragges of sinne & corruption, & be clothed with the glorious robe of Christs righteousnes: & our abode in the graue is but for a space, while corruption be put off. This is Pauls argument, saying, We know that when our earthly house of this tabernacle shalbe 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 & miseries, both in bodie and minde in this life, here they shal find a sufficient stay to quiet & calme their minds, if they consider that after this short life is ended, there will insue a ioyfull resurrection.Iob 19.25. Iob in the extremitie of all his temptations, made this the comfort to his soule, that one day he should rise again, in which he should enioy the glorious presence of his Creator. And the H. Ghost saith,Hebr. 11.35. that the seruants of God in the daies of Antiochus were racked and tormented, and would not be deliuered: why so? because they looked for a better resurrection.

Lastly, the consideration of this point serueth to be a bridle to restrain a man from sinne, & a spurre to make him go forward in all godlines of life and conuersation. S. Paul had hope toward God, that the resurrection of the dead should be both of the iust & vniust. Now what did this mooue him vntounto?Act. 24.16. Marke: herein (saith he, that is, in this respect) I endeauour my self to hauehave alwaies a cleare cōscience towards God and towards man. And let vsus for our parts likewise remember the last iudgement, that it may be a meanes to mooue vsus so to behaue our selues in all our actions, that we may keep 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 day of the resurrection after this life, wherin they must stand before Christ to giuegive an account of that which they hauehave done in this life, whether it be good or badde.

Thus much of the duties: now marke it is further said, The resurrection of the bodie. If the bodie rise, it must first fal. Here then this point is wrapped vp as a confessed truth, that all men must die the first death. And yet considering that the members of the Church hauehave the pardon of their sinnes which are the cause of death, it may be demaunded, why they must die? Ansvve…re. VVee are to know that when they die, death doth not seaze vponupon thē, 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 wee must thinke vponupon, as beeing 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, & 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 a sleepe) till the last day. But Gods word saith to the contrarie. For in the Revelation it is said, The soules of the godly lie vnderunder the altar, and cry,Rev. 6.9. How long Lord Iesus? And in the Gospel of Luke, Dives in soule did suffer woe and torments in hell:Luk. 16.23. and Lazarus had ioy in Abrahās bosom. Againe some others think▪ that mens soules after this life doe passe from one mans bodie to another: and Herod may seeme to hauehave beene of this opinion:Math. 14.2. for when newes was brought him of Christ, he said, 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 herof, some alledge the example of Nebuchadnezzar, who forsaking the societie of man, liued as a beast, and did eate grasse like a beast: and 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 fonde conceit: for euen then he had the soule of a man when he liued as a beast, being only strickē by the hand of God with an exceeding madnes, whereby he was bereft of common reason; as doth appeare by that clause in the text,Dan. 4.33. where it is saide, that his vnderstanding or knowledge returned to him againe. Againe, some other thinke, that the soule neither dieth nor sleepeth, nor passeth out of one bodie into an other, but wandereth here on earth amōg men, & oftētimes appeareth to this or that mā: & this is the opinion of some hereticks, & of the common people, which thinke that dead men walke: and 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 deede, 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, & there abide till the last iudgement: and contrariwise if men die in their sinnes, their soules goe 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 heauē or hel; and there is no third place of aboad mētioned 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 & last, in these words, And life euerlasting. To handle this point to the full, and to open the nature of it as it deserueth, is not in the power of man. For both the Prophet Esai and Saint Paul say, that the eye hath not seene, and the eare hath not heard, Isa. 64.4. 1. Cor. 2.9.neither came it into mans heart to thinke of those things which God hath prepared for those that louelove him. Again Paul when he was wrapt into the third heauen saith, that he saw things not to be vttered. 2. Cor. 12.4.Neuerthelesse we may in some part describe the same, so farre forth as God in this case hath reuealed his wil 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 word euerlasting. Life it selfe is that whereby any thing acteth, liueth, & moueth it selfe: & it is twofold, vncreated or created. Vncreated life is the very godhead it selfe, wherby God liueth absolutely in himselfe, from himselfe, & by himselfe, giuing life and being to all things that liue and hauehave beeing: & 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 twofold: natural, spiritual. Natural life is that wherby men in this world liue by meat & drinke, & al such means 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, & after the day of iudgemēt for euer and euer. And this alone is the life which in the Creed we confesse and beleeue: & it consisteth in an immediate coniunctiō and communion or fellowship with God himself: as Christ in his solemne praier to his father a litle before his death signifieth: I pray not for these alone, Ioh. 17.21.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 & I in thee, euen that they may be one also in vsus. And when Saint Iohn in the Revelation saith,Rev. 21.3. Behold the tabernacle of God is with men, he will dwell with them, and they shal be his people, and God himselfe shall be there God with them: he sheweth that the very foundation of that happines which God hath prepared for his seruāts stands in a societie between God & thē, whereby God shall dwell with them in heauen, and they againe shall there inioy 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 cōmunion shalbe first of al with Christ as he is man; and by reason that the manhood 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 & the H. 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 conuaies the same vntounto vsus onelyonly in & by his flesh or manhood. Yet must we not here thinke that life proceedeth from the manhood it selfe, as from a cause efficient: for the flesh quickneth 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 convaie life from the the Godhead vntounto vsus.

The second point is, in what thing this communion consisteth? Ans. S. Paul openeth this point to the very full, when he saith, that after Christ hath subdued all things vntounto him, then God shall be all in all, that is,1. Cor. 15.28▪ God himselfe immediately shalbe 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 whatsoeuer good things we hauehave, they are all from him. Answ. It is true indeed, God is all in all euen in this life: but how? not immediately but by outwarde meanes; and that also in small measure. For he conuaies his goodnes & merciemercy vntounto vsus so long as we liue on earth, partly by his creatures and partly by his word and sacraments: but after this life is ended, all helps and outward meanes shall cease: Christ shall giuegive vp his kingdom, and as he is Mediatour shal cease to put in exequution the office of a Priest, a Prophet, or a King: all authoritie and power shalbe abolished: and therefore all callings in the three maine estates of the Church, the Common-wealth, the familie shal hauehave an end; there shalbe no more Magistrate and subiect, Pastor & people, Master and seruant, father and sonne, husband and wife: there shalbe no more vse of meat, drinke, clothing, respiration, physick, sleepe: and yet for all this, the condition of men shalbe many thousand fold more blessed then euer it was. For the Godhead in the Trinitie immediatly without all meanes shalbe all things to all the chosen people of God in the kingdome of heauen, world without end. This may seeme straunge to mans reason, but it is the very flat truth of the worde of God. Saint Iohn in the description of the heauenly Hierusalem, saith that there shall be no Temple in it. Why, how then shall God be worshipped? marke what followeth, the Lorde God almightie and the Lambe are the temple of it. Rev. 21.22.VVhereby 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 being instead of all 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, must there be nothing but darknes? Not so. For the glorie of God doth lighten it, vers. 23.and the Lambe is the light of it. Againe he saith, that in the Paradise of God, there is the riuer of water of life, and the tree of life bearing fruit eueryevery monethmonth, Cap. 22.1.and that is Christ. And therefore we shall hauehave no neede of meat, drinke, apparell, sleepe, &c. but Christ himselfe our head and redeemer shalbe 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 man 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 tōgue can tell, 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 vnbeliefe, no distrust in God, no ambition, no enuie, anger, nor carnall lust, nor terrour in conscience, or corrupt affectiō. In the bodie there shalbe no soare, no sicknes, nor paine: for God shall▪ wipe away all teares from their eyes:Rev. 21.4. nay then all defects or wants in bodie or soule or in both shalbe supplied, and the whole man made perfect eueryevery way.

The second is perfect knowledge of God. In this life the Church & al the seruants of God know him but in part. Moses would hauehave seene Gods face, but he was permitted to see only his hinder parts;1. Cor. 13.12. & as Paul saith, now we know in part, and darkely as through a glasse. In this life▪ wee can …o otherwise discerne but as an old mā through spectacles: and the creatures, but specially the word of God & the sacraments are the spectacles of our mind, wherin we behold his iustice, merciemercy, louelove, &c. & without thē 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 know him as we are knowne of his maiestie, so farre forth as possibly a creature may. God in deede is infinite, and therefore the full knowledge of his maiestie can no more be 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 knowe the Creator. Now vponupon this that the Elect hauehave such fulnes of knowledge, it may be demanded, whether men shal know one an other after this life or no. Ansvveare. 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 answeare first, men should rather hauehave care to seeke howe they may come to heauen, then to dispute what they shall doe when they are there: the common prouerb is true, it is not good counting of chickins before they be hatched. Secondly, I say that men in heauen shall know each other: yea they shall know 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 knew Eue, whome he had neuer seene before,Gen. 2.23. and gaue her a fit name so soone as shee was created. And when our Sauiour Christ was transfigured in the mount, Peter knew Moses and Elias,Math. 17.4. whome before he had neuer seene: and therefore it is like that the Elect shall know each other in heauen, where their knowledge & their whol estate shalbe fully perfited. But whither they shall know one an other after an earthly manner, as to say this man was my father, this was mine vncle, this my teacher, &c. the worde of God saith nothing: and therefore I will be silent, and must be content a while to be ignorant in this point.

The third prerogatiue of euerlasting blessednes is, that the Elect shall louelove God with as perfect louelove as a creature possiblie 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 be 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 …s knowne of man onelyonly in part, and therefore is loued onelyonly but in part: but after this life, whē the Elect shal know God fully, they shall louelove him without measure: and in this respect louelove hath a prerogatiue aboue faith or hope, howsoeuer 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 day, 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 Isai, From monethmonth to monethmonth, and from sabbath to sabbath, all flesh shall come and worship before me:Isai 66.23. Hebr. 4.9. and therefore the life to come shalbe spent in the perpetuall seruice of God.

Fifthly, the bodies of all the Elect after this life in the kingdome of heauen shall be like the glorious bodie of Christ: so Paul saith, Christ Iesus our Lord shall chāge our vile bodies that they may be like his glorious bodie. Phil. 3.21.Now the resemblance betweene Christs bodie and ours, standeth in these things: as Christs bodie is vncorruptible, so shall our bodies be void of all corruption: as Christs bodie is immortall, so ours in the kingdome of heauen shall neuer die: as Christs bodie is spirituall, so shal ours be made spirituall, as the Apostle saith,1. Cor. 15.44. 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 divine manner. For in this life it is preserued by meat, drinke, cloathing, sleepe, physicke, rest, and diet, but afterward without all these meanes the life of the bodie shalbe continued, and bodie and soule keepe together by the immediate power of Gods spirit for euer and euer: thus the bodie of Christ is now preserued in heauen, and so shall the bodies of all the Elect be after the day of iudgement. Furthermore as Christs bodie is now 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, being in distance many thousand miles from vsus, and that without violence: so shal the bodies of the saints. For beeing glorified, they shall be able as well to ascende 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, as Dauid saith: In thy presence is fulnes of ioy: Psal. 16.11.at thy right hād there are pleasures for euermore. It is said that when Salomon was crowned King,1 King. 1.40. the people reioyced exceedingly: if there were such great ioy at his coronation, which 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 saide that the wise men which came from the East to worshippe Christ, when they saw the starre standing ouer the place where the babe was, were exceeding glad: how much more shall the Elect reioyce, 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 can not be vttered.

The propertie of life eternall is to be an inheritance which God bestoweth on them which are made his sonnes in Christ, who is the onelyonly begotten sonne of the father.Math. 25.34. Rom. 8.17. 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 2. other causes. First because life eternall is due to all that beleue by vertue of Christs merit. For as his righteousnes is made ours by imputation, so consequently 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. The second is, because there is a resemblance betweene eternall life and a reward.Rom. 6.23. For as a reward is giuen to a workman 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 eternal life till after death: but they are deceiued, for it begins 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, Ioh. 5.24·hath euerlasting life, and shall not come into condemnation, but hath passed from death to life. This beeing 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 wee must lay the foundation of life eternall in our selues in this worlde, and hauehave the earnest thereof laide vp in our hearts against the day of death. But how is that done? wee 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 knowe thee the onelyonly God,Ioh. 17.3. and whome thou hast sent Iesus Christ. And wee must goe further yet, endeauouring to say with Paul, that we liue not, but that Christ liueth in vsus:Gal. 2.20. which when wee can say, wee 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 aft…r the day of iudgement, when bodie and soule revnited shall both be aduanced to eternall glorie.

Againe in this thirde degree of life, there be in all likelihood sundrie degrees of glorie. Daniel speaking of the estate of the elect after this life, saieth, They that be wise shall shine as the brightnesse of the firmament, Dan. 12.3.and they that turne many to righteousnesse shall shine as the starres for evermore. Now wee knowe there is difference betweene the brightnesse of the firmament and the brightnesse of the starres. Agane there be degrees of torments in hell, as a…peares by the saying of Christ,Mat. 11.22. 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 saieth, There is one glory of the Sunne, another glory of the moone, 1. Cor. 15.41.another glory of the Stars: for one starre differeth from another in glory: 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 diuers measures of giftes 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 giftes of the spirite, 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 glory. Ansvvere. Not so: though some hauehave more, and some lesse, yet all shall hauehave sufficient. Take sundry vessels 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 saintes of God in heauen, some shall hauehave more glorie some lesse, and yet all without exception full of glorie. And whereas it is alledged that all the labourers in the vineyarde receiue each of them a pennie equallie for their hire; the answere is, that our Sauiour Christ in that parable intendes not to set foorth the equalitie of celestiall glorie,Mat. 20.9▪ and what shall be the estate of the godly after this life: but the verie drifte of the parable is to shew, that they which are called first, hauehave no cause to bragge or insulte ouer others which as yet are uncalled, 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 ende Paul saieth, that Christ hath abolished death, 2. Tim. 1.10.and brought not onelyonly life, but also immortalitie to light by the gospell. And this verie circumstance serues greatly to commende the happinesse of the godly: in that, after they hauehave made an entrance into it, they shal neuer see terme of time or end. Suppose the whol world were a sea, and that eueryevery thousand yeeres expired, a bird must carrie away or drinke up one onelyonly drop of it: in processe of time it will come to passe that this sea though verie huge, shall be dried up: but yet many thousand millions of yeres 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 up, he woulde thinke his case most happie and blessed: but behold the elect shall enioy the kingdome of heauen not only 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 us now come to the use of the article. And first of all, if wee beleeue that there is an eternall happinesse, and that the same belonges unto us, then wee must use this present world and all the things therin as though we used them not: and whatsoeuer wee doe in this worlde, yet the eyes of our mindes must be alwaies cast toward the blessed estate prepared for us in heauen. As a pilgrime in a straunge lande hath alwaies his eyes towarde his iourneyes ende, and is then grieued, when by any meanes hee is out of the way: so much wee alwaies hauehave our mindes and heartes set on euerlasting life, and be grieued when wee are by any way hindred in the strait way, that leadeth thereunto: wee hauehave a notable patterne of this dutie set out unto us in the patriarke Abraham, who beeing called of God obeyed to goe out into a place, which hee shoulde afterward receiue for inheritance, and hee went out, not knowing whither hee went: and by faith aboade in the lande of Canaan, Heb. 11.8.as in a straunge cuntrey, and as one that dvvelt in tentes. Now the cause that mooued him was life euerlasting: for the text saith, Hee looked for a citie having a foundation, Vers. 10.whose builder and maker is God. And wee ought euerie one of us for our partes to be like affected to all the things of this life, neuer setting our hearts upon them, but using them as a pilgrime doth his staffe in the way: so long as it is an helpe and stay for him in his iourney, hee is content to carrie it in his hande, but so soone as it beginneth to trouble him, he casteth it away.

Secondly all that professe the Gospell of Christ, may hence learne to beare the crosses and afflictions which God shall lay on them in this worlde. It is Gods usuall manner to begin corrections in his owne family upon his owne children; and as Peter saieth, Iudgement beginneth at Gods house. Looke as a mother that waines her childe, layeth wormewoode or some other bitter thing vponupon her brest to make the childe loathe the milke: so likewise God makes vsus often feele the miseries and crosses of this life, that our louelove and liking might be turned from this worlde and fixed in heauen. As raw flesh is loathsome to the stomacke: so is euerie sinner and unmortified man loathsome unto God, till the Lorde by afflictions mortifie in him the corruptions of his nature, and specially the louelove of this worlde. But when a man is afflicted, how shall hee be able to endure the crosse? Surely by resoluing himselfe that the Lorde hath prepared life euerlasting for him.Heb. 11.24. Thus wee reade that Moses by faith when he was come to age, refused to be called the sonne of Pharaohs' daughter, and choosed rather to suffer adversitie vvith 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, & that was it that made him content and willing to suffer affliction with Gods people in the land of Goshen. Here then behold a notable president for us to follow. In which wee are taught that the best way to indure 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 unto us a cup of affliction and bid us drinke a draught thereof to the verie bottom, 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 & endlesse merciemercy towardes 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 thinges in this world seeke to be partakers of the same. Let us receiue this as from the Lorde, 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 righteousnesse. 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 verie cause let all our studies be to obtaine the beginnings of life euerlasting euen in this life. For if we hauehave it not, whosoeuer wee be, it had bene better for us that we had neuer bene borne, or that we had bene borne dogges and toades then men: for when they die, there is an end of their miserie; but man, if hee loose everlasting happinesse, hath ten thousand millions of yeeres to liue in miserie and in the torments of hell: and when that time is ended, hee is as farre from the ende of his miserie as hee 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 spirite 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 life till the last gaspe. But we must 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 goodnesse I hauehave shewed the meaning of the Creede: now to drawe 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 us for heretikes: for we doe truly hold and beleeue the whole Apostolicall Symbole or Creed, which is an epitome of the scriptures and the verie keie 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 invocation and intercession of saintes, &c. which are the greatest pointes of religion. It is true indeed, we denie and renounce them as doctrines of deuils: perswading our selues that if they indeed had beene Apostolicall, and the verie grounds and pillars of religion, as they are now auouched to be; they should in no wise hauehave bin left forth of the Creed. 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 Creed we beleeue the Church, & so consequētly are to beleeue all these former points which are taught and avouched by the Church: but this defence is foolish. For it takes this for graunted, that the Church of Rome is the Church here ment which we denie, unlesse they can proue a particular Church to be vniversall or Catholicke. Nay, I adde further, that the principall grounds of popish faith, for which they contend with us as for life and death, are not mentioned in any other Creedes which were made by the Churches & councels for many hundred yeres after Christ.

Secondly the Creed serues as a storehouse of remedies against all troubles & 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 therfore guide and preserue his owne workemanship, & by his prouidēce minister all things needfull unto 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, & the H. ghost to be his comforter: and that, considering he lookes for life eternall, he is not to be ouermuch carefull for this life: & that Christ being our Lord will not forsake us being the seruāts in his own house, but will prouide things needfull for us. 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 hee is to reioyce in contempt for righteousnesse sake. III. They which are troubled for the decease of friends are to comfort themselues in the cōmunion of saints, and that they hauehave God the father & Christ and the holy ghost for their friends. IIII. Against bodily captivitie, 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 shalbe abolished. VI. If a man feare the death of the body, let him consider that hee 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 adversarie, so farre forth as shall be for the good of his children. VIII. Terrours arising of the consideration of the last iudgement are delayed by remembrance of this, that Christ shall be our iudge who is our redeemer. IX. Feare of damnation is remedied by cō sideration that Christ died to make satisfaction for us, and now sits at the right hand of his father to make intercession for us: & by the resurrection of the body to life euerlasting. X. Terrours of conscience for sinne are repressed, if we consider that God is a Father, and therefore much in sparing, & that it is a prerogative of the Church to hauehave remission of sinnes.

Trin uni Deo gloria.

Exposition of the Apostles Creed, Text (13 of 13)