Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 1 · Decade 1 · Sermon 9
Of the latter Articles of Chriſtian fayth contained in the Apoſtles Creede.
¶ The nynth Sermon.
LEt vsus call to oure Father in heauen through our Lord Ieſus Chriſte, that he wil vouchſafe to poure his grace into vsus, that we may to our no ſmal profit, diſpatch and expound the laſt part of the Articles of Chriſtian beliefe.
The nynth Article of fayth is this, The ninth …rticle of …ur belief,The holy Catholique Churche, the communion of Saintes. After the confeſſion of our belief in the holy Trinitie, and in the myſterie of the Sonne of God our Lorde Ieſus Chriſte, and laſtly in the holy Ghoſt the ſanctifier and reſtoarer of al: now in the fourth part is reckoned vp the fruite and power, the effect and ende of fayth, and what doth come to, and is beſtowed on the faithfull. There commeth to them communion of God and all Saintes, ſanctification, remiſſion of ſinnes, the reſurrection of the fleſhe and life euerlaſtinge. Of which I will ſpeake in order as they lye ſo farre foorth as ye bountifull Lord ſhal giuegive me abilitie. Nowe then here we hauehave to rehearſe out of the eight Article this worde I beléeue, we muſt (I meane) ſay, I beléeue the holy Catholique Churche. Some vnlearned there are which hold opinion that in this point of our confeſſion we ſhould ſay, I beléeue in the …ee muſt …ot in our …onfeſſion …y I be…eue in …he churchholy Church. The reaſon that leades them ſo to thinke is this, bycauſe they finde written in the Conſtantinopolitane Créede, And in the holy Ghoſt the Lorde that giueth life, who procéedeth from the father and the ſonne who together wt ye father & the ſonne is to be worſhipped and glorified, who ſpake by the Prophetes in one Catholique and Apoſtolique Churche. For theſe wordes they doe ſo diſtinguiſhe that as they doe repeate out of the premiſſes theſe wordes, I beléeue, and make this the ſenſe, I beleeue in the holye Ghoſte the Lorde: euen ſo here againe they doe repeate theſe wordes, I beléeue, making this to be the ſenſe, I beléeue in one Catholique and Apoſtolique Church. But this is more then néedeth, yea and againſt all godlyneſſe doe they wreſt theſe wordes of the Créede. For this, In one Catholique and Apoſtolique Church, is not referred to the Verbe, I beléeue, but to the holye Ghoſte, bycauſe he ſpake by the Prophetes in one Catholique and Apoſtolique Churche. For our meaning is, and we confeſſe that one and the ſame ſpirite did all thinges in both Teſtamentes, contrarie to the opinion of them whiche imagined that there were two ſpirites contrarie one to the other.
Moreouer, Sainte Cyprian in his Cyprian.expoſition of the Apoſtles Créede, ſaith: He ſayd not in the holy church, nor in the remiſsion of ſinnes, nor in the reſurrection of the body. For if he had added the prepoſition, In, then had the force of thoſe clauſes beene all one with the force of that that went before. For in thoſe words wherein oure beliefe touching the Godhead is ſet downe we ſay, in God the Father, In Ieſus Chriſt his Son, & in the holy ghoſt: but in the reſt wher the ſpeach is not of the Godhead, but touching the creatures or myſteries, the prepoſition In is not added, that we may ſay In the holy Churche, but that the holy Church is to be beleued not as we beleue in God, but as a congregation gathered together to God, and that the forgiuneſſe of ſinnes is to be beleeued, not that we ought to beleeue in the forgiuneſſe of ſinnes: and that the reſurrection of the fleſh is to be beleeued, not that we ought to beleeue in the reſurrection of the fleſhe. So then by this ſillable, In, the Creator is diſcerned from the Creatures, and that that is Gods frō that that is mans. This ſaith Cyprian.
S. Auguſtine in his booke De Fide Auguſtineet Symbolo hath, I beleeue the holy Churche, not I beleeue in the holy Church. There are alledged alſo his wordes in his epiſtle Ad Neophytos, touching conſecration, Diſtinct. 4. ca. 1. We ſaide not that ye had to beleeue in the Church as in God, but vnderſtād how we ſaid, that ye being cōuerſant in the holy Catholique Churche ſhould beleeue in God.
Much more euidently doth Paſchaſius Paſchaſiusin the firſt Chap. of his firſt booke De Spiritu Sancto ſay, We beleeue the Church as the mother of regeneration: we do not beleeue in the Church as the authour of ſaluation. He that beleeueth in the Churche, beleeueth in man. For man hath not his being of the Churche, but the Churche beganne by man. Leaue of therefore this blaſphemous perſuaſion to think that thou haſte to beleeue in anye worldly Creature: ſince thou mayſt not beleeue neither in Angel nor Archangel. The vnskilfulneſſe of ſome hauehave drawne and taken the prepoſition, In, from the ſentence that goeth nexte before, and put it to that that followeth, adding thereto alſo too too ſhameleſly ſomewhat more then needed. This hath Paſchaſius in that booke of his which Saint Gregorie the greate Biſhop of Rome liked …int Gre…orie.very well of.
What ſay ye to that moreouer that Thomas of Aquine reaſoning of faith, …homas …quine.in the ſeconde booke Part. 2. Artic. 9. queſt. 1. ſayth? If we ſay, I beleeue in the holy Churche, we muſte vnderſtande that oure fayth is referred to the holy Ghoſte whiche ſanctifieth the Churche: and ſo make the ſenſe to be thus: I beleeue in the holy ſpirite that ſanctifieth the Church. But it is better and according to the cōmon vſe not to adde at all the ſillable, In, but ſimply to ſay the holy Catholique Churche: euen as alſo Pope Leo Pope Leo.ſayth. This hath Thomas.
So nowe ye hauehave hearde the opinions of the auncient Doctours of the Churche, Cyprian, Auguſtine, Gregorie, Paſchaſius, Pope Leo, and alſo of Thomas of Aquine whiche taught nowe in the later times. And (dearely beloued) ye doe vnderſtande by proofes taken out of the Canonicall Scripture, that we muſt acknowledge and confeſſe the holy Catholike Churche, but not beléeue in the holy Catholique Church.
And nowe we hauehave to ſée what that is that is called the Churche, and what is called the Catholique church.
Eccleſia, whiche worde we vſe for The Catholike Church.the Churche is properly an aſſembly, it is I ſaye where the people are called out or gathered together to heare ſomewhat touching the affaires of the common weale. In this preſent treatiſe it is the company, communion, congregation, multitude, or fellowſhip of all that profeſſe the name of Chriſte. Catholique is as muche to ſay as, this fellowſhip is vniuerſal, as that that is extended throughe all places and ages. For the Churche of Chriſte is not reſtrained into any corner among the Donatiſts in Aphrica: it ſtretcheth out it ſelfe throughe the compaſſe of the world and vntounto all ages, and doth conteine all the faithfull from the firſt Adam euen vntounto the very laſt Saint that ſhall be remaining before the end of the world.
This vniuerſall Churche hath hir particular churches, I mean the churche of Adam and of the Patriarches, the Churche of Moſes and of the Prophetes before the byrth of Chriſte, the Chriſtian Churche which is ſo named of Chriſte him ſelfe, and the Apoſtolicall Church gathered together by the Apoſtles doctrine in the name of Chriſt. And finally it containeth theſe particular Churches, as the Churche of Ieruſalem, of Antioch, of Alexandria, of Rome, of Aſia, of Aphrica, of Europe, of the Eaſt, of the Weſt. &c. And yet all theſe Churches as it were members of one body vnderunder the onelyonly heade Chriſte (for Chriſte alone is the heade of his Church not onelyonly triumphant, but militant alſo) do make one onelyonly Catholike Churche: in whiche there are not to be founde either hereſies or ſchiſmies: and for that cauſe is it called the true Church, to wit, of the The true Churche.right and true opinion, iudgement, fayth and doctrine. For in the Church onelyonly is true fayth, and without the Church of God is neyther any trueth, nor yet ſaluation.
So then in this Article we confeſſe that all the faithfull diſperſed through out the whole compaſſe of the earth, and they alſo that at this time liue in heauen, as many I ſay as are already ſaued, or ſhall euen vntill the very end of the worlde be borne to be ſaued, are one bodye, hauing gotten fellowſhip and participation with God and a mutuall communion among them ſelues. And for bycauſe no man can be made one with God, vnleſſe he alſo be holy & pure, euen as God is holy and pure, therefore we beléeue that the Church Wee beleeue the Church to be holy.is holy, that is, that it is ſanctified by God the Father in the bloude of the Sonne, and the gift of the holy Ghoſt. We hauehave hearde teſtimonies inough in the former Sermons. Therefore this one of Paule ſhall be ſufficient which he writeth to the Epheſians. Chriſte loued the Churche, and gaue him ſelfe for it, to ſanctifie, and to cleanſe it in the fountaine of water through the worde, to make it vntounto him ſelfe a glorious Churche not hauing ſpot or wrinckle. &c. By which words we vnderſtand that the church is called vndefiled & altogether cleane, not in reſpect of it ſelfe, but bycauſe of Chriſte. For the Church of Chriſt is ſo farre foorth holy as that yet eueryevery day How the Church … holy.it doth goe forwarde in profiting, and is neuer perfect ſo long as it liueth on the earth. And yet notwithſtanding the holineſſe of it is moſte abſolutely perfect in Chriſt. Wherevnto veryly belongeth that notable ſaying of the Lord. He that is waſhed, hath no need but to waſhe his feete onelyonly, for he is wholy cleane. For the faythfull are purely cleanſed by Chriſte, who waſheth them with his bloud, but yet bycauſe the fleſhe dothe ſtriue with the ſpirite ſo long as life remaineth on the earth, therefore the godly hauehave néede with faith and the holy Ghoſt to waſh and wipe their féete, that is, the reliques and ſpottes wherewith they are diſteined by their dayly conuerſation in this world.
But nowe wherevnto belongeth this that is added? The communion The co… munion of …of Saintes? Theſe wordes are neyther read in Cyprian, nor Auguſtine, nor yet by them expounded. Wherefore it is likely that they were added for the better vnderſtāding of that which went before: for that it might appeare that the Catholike Church is the fellowſhip or companie of the faythfull he added The communion of Saintes, as if he ſhuld hauehave ſayd, which church is a communion of Saintes. Paule called them Sainctes, which for their fayth are ſanctified by the bloude and ſpirite of God. Alſo this word Cōmunion is verie euidēt and comfortable. For firſt the meaning thereof is that betwixt God & vsus ther is a Communion, that is a fellowſhip & participatiō, and ſo conſequently a parting betwixt vsus of all good and heauenlie thinges. And then alſo we vnderſtand, that we are fellowes and partakers with all ye Saintes, that are liuing either in heauen or on earth. For we are members of thē vnderunder one head Chriſt. For the Apoſtle Iohn ſaith: That which wee hauehave ſeene and heard we declare vntounto you, that ye alſo may hauehave fellowſhip with vsus, and that your fellowſhip may be with the father, and his ſonne Ieſus Chriſt. Hereunto appertayneth that trimme ſimilitude of the body & members vnderunder one heade, which ye Apoſtle Paul handleth at large in déede: but what is he that can worthily enoughe ſet forth the great goodneſſe of Gods gifte & benefite, in yt wée are made fellow partners of God, with whom we are moſt nerely conioyned, and hauehave a part in all his good & heauenly things? what can bee more delightfull to oure eares, then to heare that all yt Saints as well in heauen as in earth, are our bretheren, and that we againe are mē bers, partners and fellowes with thē? Bleſſed be God which hath ſo liberally beſtowed his bleſſing on vsus in Chriſte his ſonne. To this place belongeth the diſcourſe vppon the Sacraments, of which, & of the Church, I meane at an other time more fullie to entreate. This for the preſent time is ſufficient. For this yt I hauehave ſaid doth abūdantly enoughe expreſſe & ſet out the fruite of faith in the father, the ſonne, & the holy ghoſt, to wit yt wée hauehave participation with God, and al the Saints, and that in this fellowſhip we are ſancti…ied … all filth or vncleanneſſe, being clenſed and holie in Chriſte our Lord.
Now followeth the tenth article of The tenth …rticle of our belief.our beliefe, which is: The forgiuenes of ſinnes. The ſecond fruit or commoditie of our beliefe in God the father, ye ſonne, and the holie ghoſte, is here ſet forth, that is the remiſſion of ſinnes, which, although it be cōteyned in ſanctification ſpoken of in the laſt article, is in this place notwithſtanding, more liuely expreſſed. Without the Church as it were without the arke of Noe is no ſaluatiō: but in yt Church, I meane in yt fellowſhip of Chriſte, & the ſaincts is full forgiuenes of all offences. That this maye be the better vnderſtoode I wil diuide it into ſome parts.
Firſt of all it is néedeful to acknowledge & confeſſe that wée are ſinners, & The acknowledging and confeſsing of our ſinnes.that by nature, and our owne proper merits, we are the children of wrath & damnation. For S, Iohn doth not in vaine nor without a cauſe call euerie one a lyar yt ſaith he hath no ſinne. And God which knoweth the harts of men hath cōmaunded vsus euen till the laſte gaſpe to pray, ſaying: Forgiue vsus our debtes. Moreouer, in the Goſpel wee hauehave two excellent examples of mē openlie confeſſing their ſinnes to God, ye prodigall ſonne, I ſay, and the Publican in S. Luk. Let vsus therfore thincke that wee are all ſinners, as Paule alſo taught: yea, as he hath euidently proued in the firſt Cap. to the Romanes, & let vsus fréely confeſſe to God our ſinnes with Dauid in the 32. and 51. Pſal. ſaying: My ſinne hauehave I made knowē to thee, & mine iniquitie I hauehave not hid. I hauehave ſaide: I wil confeſſe mine vnrighteouſnes againſt my ſelf, & thou haſte forgiuen the iniquitie of mine offence. HaueHave merciemercy on me O God, accordig to thy great merciemercy. &c. The Pſalme is knowen.
Secondarily let vsus belieue that al O…r ſins ar… forgi…ē of god … for …ur owne merits but for Chriſt his ſake.theſe ſinns of ours are pardoned & forgiuen of God, not for the acknowledging and confeſſing of our ſinnes, but for the merit and bloud of the ſonne of God: not for our owne workes or merits, but for the truth and merciemercy or grace of God. For we do plainly profeſſe, ſaying: I belieue the forgiuenes of ſinns: We ſay not, I buy, or by gifts do get, or by woorkes obtaine the forgiuenes of ſinnes, but I belieue ye forgiuenes of ſinnes. And the word remiſſion or forgiueneſſe doth ſignifie a free pardoning, by a metaphore taken of creditours and debitours. For the creditour forgiueth ye debitour, when he is not able to pay: therefore remiſſion is a forgiuing according to yt ſaying of our Sauiour in the Goſpell: A certaine lender had two debitours: & when they were not able to pay, hee forgaue them both. Hereunto belongeth that alſo in ye Lords prayer: And forgiue vsus our debtes. For our debts are our ſinnes, them do we requeſt to be remitted, that is, to be forgiuē vsus. In this ſenſe alſo ſaith S. Paule: To him that worketh is the reward reckoned not of grace but of due debte: But to him that worketh not, but belieueth on him that iuſtifieth the vngodlie, his ſaith is counted for righteouſnes: Euen as Dauid deſcribeth the bleſſedneſſe of that man vntounto whom God imputeth righteouſnes without works, ſaying: Bleſſed are they whoſe vnrighteouſnes are forgiuen, and whoſe ſinnes are couered. Bleſſed is that man to whom the Lord will not impute ſinne. Wherefore in reſpect of vsus which hauehave not wherewithal to repaie, our ſinnes are freelie forgiuen, but in reſpect of Gods iuſtice they are forgiuen for the merit and ſatiſfaction of Chriſt.
Moreouer it is not the ſinnes of a All ſinnes are forgeuen.few men, of one or two ages, or a few & certaine number of ſinnes are forgiuen onelyonly, but the ſinnes of all men, of all ages, the whole multitude of ſinns, whatſoeuer is, & is called ſinne, whether it be original, or actuall, or any other elſe, to be ſhort all ſinnes are forgiuē vsus. Which we do hereby learne, becauſe the onelyonly ſacrifice of Chriſt is effectual enough to waſh away all the offences of all ſinners, which by fayth come to the merciemercy ſeat of Gods grace. And yet by this wée do not teach men to ſinne, becauſe the Lorde hath long ſince made ſatiſfaction for ſinnes: but if any man do ſinne, wee teach him to hope well and not to deſpaire, but to flee to the throne of Grace. For there wée ſay that Chriſt ſitting at the right hande of the father, is that Lambe of God that taketh away the ſinnes of ye world. And in the Crade verilie it is expreſſly ſaide: I belieue the forgiueneſſe of ſinnes, and not of ſinne. For when wée ſaye of ſinnes, wée acknowledge that God forgiueth all ſinnes. For to let paſſe the proofes hereof out of the 3. and 5. of Paul to ye Romanes, thoſe out of S. Iohn the Apoſtle & Euangeliſt ſhalbe ſuffcient, who in his Epiſtle teſtifieth and ſaith: The bloud of Ieſus Chriſt clenſeth vsus from eueryevery ſinne. Loe, hee ſaith from eueryevery ſinne. Hée, I ſay, that ſaith from eueryevery one, excepteth none, vnleſſe it be yt which ye Lorde himſelfe excepted, I meane the ſinne againſt ye holie Ghoſte, for which the verie ſame S. Iohn forbiddeth vsus to pray. Againe alſo hée ſaith: If we acknowledge our ſinns, God is faithfull and iuſt, to forgiue vsus our ſinnes and to clenſe vsus frō al our vnrighteouſnes. The Apoſtle thought it not enough to ſay barelie, To forgiue vsus our ſinnes, but that hee might declare the thing as it is in deede ſo plainly, that it might eaſily be vnderſtoode, hée addeth moreouer this ſaying: And to clēſe vsus from al our vnrighteouſnes. Loe, here hée ſaith againe from all vnrighteouſnes. And for becauſe ſome cauiller mighte peraduenture, make this obiectiō and ſay, This kinde of doctrine maketh men ſluggiſh & ſlowe to amendment. For men vnderunder the pretence of Gods grace will not ceaſſe to ſinne: therfore Iohn in his 2. Chap. anſwereth their obiection and ſaith. Babes, theſe things write I to you that yee ſinne not: and if any man ſinne, we hauehave an aduocate with the father Ieſus Chriſt the righteous. And hee is the attonement for our ſinnes: & not for our ſinnes onelie, but alſo for the ſinnes of all the world. Wherfore it is aſſuredly true that by the death of Chriſte all ſinnes are forgiuen them that belieue.
Moreouer ye Lorde alone forgiueth God alone and not man forgeueth ſinns.ſinns. For it is the glorie of God alone to forgiue ſinnes, and of vnrighteous to make men righteous. Therefore wheras mē are ſaid to forgiue ſinnes, that is to be vnderſtood of their miniſterie and not of their power. The miniſter pronounceth to the people, that for Chriſt his ſake their ſinns are forgiuen: and in ſo ſaying hee deceyueth them not: For God in deede forgiueth the ſinns of them that belieue: according to that ſaying: Whoſe ſinnes yee forgiue they are forgiuen them. And this is done ſo often as the worde of the Goſpel is preached, ſo that there be no néede to faine that auricular cō feſſion and priuate abſolution at the prieſtes hand is neceſſarie for the remiſſion of ſinnes. For as auricular confeſſion was not in vſe among the Saints before the comming of Chriſt, ſo wée read not that ye Apoſtles heard priuate confeſſion, or vſed priuate abſolution in the Church of Chriſte. It is enough for vsus to confeſſe our ſinnes to God, who becauſe he ſeeth our hartes, ought therefore moſt rightlie to heare our confeſſions. It is enough if wée, as S. Iames teacheth vsus, do one to another betwixt our ſelues confeſſe our faultes and offences, and ſo after pardon aſked: retourne into mutuall fauour againe. It is enough for vsus to heare the Goſpel, promiſing ye forgiueneſſe of our ſinnes through Chriſte, if wée belieue. Let vsus therefore belieue the forgiuenes of ſinnes, and pray to the Lord yt hee will vouchſafe to giuegive and increaſe in vsus this ſame beliefe. Theſe thinges were of olde and in the Primitiue Church effectuall enough to obtayne pardon and full remiſſion of ſinnes: and as they were, ſo are they vndoubtedly, at this day ſufficient too.
Furthermore, the Lord doth ſo pardon Howe ſins are forgeuen.our ſinnes, not that they ſhould not be any more in vsus, nor leaue their reliques behind them as a ſting in our fleſh, but that they ſhould not be imputed to vsus to our damnation. Concupiſcence ſticketh faſte, and ſheweth it ſelfe in our fleſh, ſtriuing ſtill with the good ſpirite of God, euen in the holie ones ſo lōg as life laſtethon this earth. Here therefore wée hauehave néede of long watching and much faſting, to drawe from the fleſh the nouriſhmēt of euil, and often prayers to call to God for ayde, that wée be not ouercome of the euill. And if any man ſhal hap to fayle for féebleneſſe, and be ſubdued of temptation, let him not yeld himſelfe by lying ſtil, to be caught in the deuils net, let him riſe vp againe by repentaunce, and runne to Chriſt, belieuing that by the death of Chriſt this fal of his ſhalbe forgiuen him. And ſo often ſhal hee hauehave recourſe to him as hee ſhalbe vanquiſhed by concupiſcēce and ſinne. For to this ende ſhoote all the exhortations of the Prophets and Apoſtles, calling on ſtill to returne to the Lord.
Finally, the Lord doth ſo forgiue We make not ſatiſfaction for puniſhmētour ſinnes, that hee wil neuer once remember them againe. For ſo hee foretold vsus by Iere. in his 31. Ca. H…e therfore doth not puniſh vsus. For he hath not onelyonly forgiuen the fault, but alſo ye puniſhment due for the ſinne. Now then whereas the Lord ſometime doth whip vsus with his ſcourges, and whippeth vsus for our ſinnes in deede: as the holie Scripture doth plainly declare, hee doth it not to the intent that with our affliction wee ſhould make ſatiſfaction for the ſinnes wée hauehave committed: For then ſhould the death of Chriſte be of none effecte: but yt Lord with whipping doth chaſtiſe vsus, & by whipping vsus doth let vsus vnderſtand, that hée liketh not of the ſinnes which wee hauehave committed, and he doth fréelie forgiue: By whipping vsus alſo hée maketh vsus exāples to other leaſt they ſinne too, and cutteth from vsus all occaſion of ſinning, and by the Croſſe doth kéepe our patience in vre. This thus farre, touching the forgieueneſſe of ſinnes. Of which I hauehave ſaid ſomewhat in my ſermon of fayth that iuſtifieth: and elſe where.
The eleuenth article is this. The The ele…enth arti…le of our …aith.reſurrection of the fleſh. Theſe two articles, this and the twelfth ſhutte vp as brieflie as may bee the moſt excellent fruit of faith, and ſumme of all perfection, they wrap vp I ſay, the end of fayth in confeſſing life euerlaſting, & the ful & perfe…t ſaluatiō of the whole mē. For ye whole man ſhalbe ſaued, as wel in Soule as bodie. For as man by ſinne did periſh both in bodie & ſoule, ſo ought he to be reſtoared againe both bodilie and ghoſtlie: and as hee oughte ſo was hee by Chriſte reſtored againe. The Soule of man verilie is a ſpirite and dieth not at al: the body is earthly and therefore dieth and rotteth. For which cauſe many holde opinion that the bodies die, neuer to be made partakers of ioye or paine in the world to come. But wée in this article profeſſe the contrarie, acknowledging that thoſe our bodies, and ſo that fleſhe of ours ſhall riſe againe, and enter into life euerlaſting.
Of this word Reſurrection or riſing againe, I hauehave ſpoken in the expoſition The reſurrection of the fleſh.of that Article, The third day hée roſe againe from the dead. But now this worde fleſhe doth a great deale more ſignificantly expreſſe the reſurrection of this fleſh, then if wee ſhould ſay the reſurrection of the bodie. Verily Cyprian ſaith, that in ſome Churches of the Eaſte, this article was thus pronoūced: I belieue the reſurrectiō of this fleſh. And Auguſtine alſo in the tenth chap. of his booke De fide & Symbolo, ſayth. Wee muſt without doubting belieue that this viſible, which is properlie caled fleſh, ſhall riſe againe. The Apoſtle Paule doth ſeeme, as it were, with his finger to point at this fleſh, when hee ſaith: This corruptible muſt put on incorruption. When hee ſaith, This: hee doth, as it were, put out his finger vntounto this fleſh. This hath Auguſtine. Moreouer Sainct Hierome compelleth Iohn, Eiſhoppe of Hieruſalem openly to confeſſe the reſurrection of the fleſh, not of the bodie onelyonly. Fleſhe ſaith he hath one definition, and the bodie an other. Al fleſh is a bodie: but eueryevery body is not fleſhe. That is fleſh properlie, which is compacte of bloud, veynes, boanes and ſynewes. A bodie, althoughe it be called fleſhe, yet ſometime is ſaid to be of like ſubſtance to the firmamēt or to the ayre, which is not ſubiect to touchinge or ſeeing: and oftentimes too, maye be both touched and ſeene. A Wall is a bodie, but it is not fleſhe. Thus much out of Hierome. Let vsus therefore belieue that mens bodies which are taken of the earth, and which liuinge men beare aboute, wherein they liue and are, which alſo die, and turne into duſt and aſhes, That thoſe bodies (I ſay) are quickned and liue againe.
But thou demaundeſt howe this fleſhe beinge once reſolued into duſte Whether the ſame bodies that do …ut…ifie riſe again.and aſhes, and ſo into nothing, can riſe againe in the former ſhape and ſubſtaunce: as when it is torne with the teeth of beaſtes, or conſumed to nothing with the flame of fyre, and whē in the graue there is to be founde but a ſmall and little quantitie of duſtie powder. I referre thee to the omnipotencie of God, which the Apoſtle ſpake of where hée ſayth: Chriſt hath tranſformed this vile bodie of ours, to make it conformable to his glorious bodie, by the power wherein hee can make all things ſubiecte to himſelfe. Wherefore hee that in the beginning, when as yet there was not a man in the world, could bring forth man oute of the duſte of the earth, although the ſame man be again reſolued into that, out of which hee was taken, I meane into earth, as the ſaying is, Duſt thou art, and into duſt ſhalt thou retourne againe: Yet notwithſtandinge, the ſame God againe at the ende of the world, is able to rayſe man out of the earth. For the Lorde in the Goſpell ſaith plainely: The houre ſhall come wherein all they that are in the graues, ſhall heare the voyce of the ſonne of God, and ſhal come forth, they that hauehave done good to the reſurrection of life, and they that hauehave done euill to the reſurrection of iudgement. And now by fayth wee are throughly perſuaded, As the Apoſtle ſayth: that he that hath promiſed is able alſo to per forme. There are moreouer liuelie examples of this matter, and moſte euident teſtimonies of the holie Scripture. Ionas is ſwallowed vp of the Whale in the Syrian ſea, but ye third daye after hee is caſte vppe againe alyue vppon the ſhoare out of the beaſtes entrailes, which is a token that the fleſhe ſhall verily riſe againe.
Wherefore that is not harde to be belieued, that in the Apocalipſe is ſaid, yt The Sea caſteth vp her dead. The force of fyre had no force to hurte the three companions of Daniel, yea the rage of wilde beaſtes (contrary to nature) abſteyned from bytinge Daniell himſelfe: What marueile is it therefore, if at this day, neither the force of fyre, nor rage of wielde beaſts, is able to reſiſte the power of God being diſpoſed to raiſe his creatures vp againe? Did not our Lord Chriſt rayſe vp Lazarus when he had lyen thrée dayes in the graue, yea and ſtancke too, to life againe? Did not hée himſelf hauing once brokē ye tyrannie of death, riſe vp againe the thirde day from the deade? did he not riſe againe in the ſame ſubſtaunce of fleſhe, and forme of bodie, wherein hée hanged on the Croſſe, and beinge taken downe from the croſſe was buried? Not without good cauſe do wée looke back to Chriſte, which is called the firſt begottē among ye dead, ſo often as we thincke in what maner the reſurrection of our fleſhe ſhall bee. For the members ſhall riſe againe in the ſame order, that the heade is riſen vp before them in: Wee verilie ſhall not riſe againe the thirde daye after our death, but in our maner and order ſhall wee riſe at the laſt daye, yea and that too in the very ſame body wherin now wée liue.
I will adde a fewe teſtimonies to Teſtimoni…s of the true reſurrection.proue the reſurrection of oure fleſhe. Iob confeſſing his faith touchinge the reſurrection of the deade in his greate weakeneſſe, affliction and ſickneſſe, ſayth: I knowe that my redeemer lyueth, and that in the laſte day I ſhall riſe out of the earth, and ſhalbe clad againe with my ſkinne, & in my fleſh I ſhall ſee God: whom euen I my ſelfe ſhall ſee, and my eyes ſhal behold and none other. This hope is layde vp in my boſome. This teſtimonie is ſo euident as that it néedeth no larger an expoſition.
No leſſe euident are thoſe teſtimonies oute of Eſaie, Cap. 26. Ezech. 37. Pſalm. 15. Matth. 22. Iohn. 5. 6. 11. Throughout the Actes in euerie place is often repeated the reſurrection of ye dead. S. Paule in the 15. Chap. of his firſt Epiſtle to the Corrinthians, doth make a ful diſcourſe of this reſurrection. In the fourth Chapter of his 2. Epiſtle hée ſayth: Wee which liue are alwayes deliuered to death, for Ieſus ſake, that the life of Ieſus alſo mighte appeare in our mortal fleſhe. Sée now what coulde be ſpoken more plainlye, then that the lyfe of Chriſte ſhalbe made to appeare in this mortall fleſh of ours? For by and by after hee ſaith: We know that hée that rayſed vp the Lorde Ieſus, ſhall rayſe vsus vp alſo by the meanes of Ieſus. And in the fifth Chapiter againe: Wee muſt all appeare before the iudgemente ſeate of Chriſte (ſayth hee) that enerye man may receiue the woorkes of his body, according to that he hath done, whether it be good or euill. Therefore theſe verie bodyes of ours ſhall riſe againe in the day of iudgement.
And now (déerely beloued) I hauehave to declare vntounto you in what manner our bodyes ſhall riſe againe, and of what ſorte they ſhalbe in the reſurrection. In the ſhuttinge vppe and ende of all In what ſort our bodies ſhal riſe again.ages or of this world, our Lord Ieſus Chriſte ſhall come to iudgement with great maieſtie, and then whomſoeuer that day ſhall finde alyue, they ſhall in a momente of time be chaunged, and firſt (I ſaye) ſhall all they, that dyed from the firſte Adam to the laſte that ſhall dye, ryſe vppe againe, and in their owne fleſh ſtande amonge the lyuinge that are chaunged before the Tribunall ſeate of Chriſte, lookinge for that laſte pronounced ſentence in iudgemente.
This doth Paule ſet downe in theſe woordes: Loe, I tell you a myſterie, we ſhall not all verilie ſleepe, but we ſhal all be chaunged in a moment of time, in the twinckling of an eye, at the ſounde of the laſte trump: For it ſhall ſounde, and the dead ſhall ryſe againe incorruptibly, and we ſhalbe chaunged. For this corruptible muſt put on incorruption, and this mortall muſt put on immortalitie.Of what facion our bodies ſhalbe in the reſurrection.
By this euident teſtimonie of the Apoſtle, wee maye gather in what facion our bodyes ſhalbee in that reſurrection: Verilie oure bodyes ſhalbe none other in the reſurrection then now they bee, this onelyonly excepted, that they ſhalbe cleane without all corruption, and corruptible affection. For the Apoſtle ſayth: The deade, ſhal riſe againe: And, wee ſhalbe chaunged.
And againe pointing expreſſly and preciſely to theſe very bodyes which here wée beare aboute, hée ſayth: This corruptible, This mortall, Yea This body I ſaye, and no other, as Iob alſo witneſſed, ſhal riſe againe: and that ſhall riſe agayne incorruptible, which was corruptible: that ſhall riſe againe immortall, which before the reſurrection was mortall. So then this body of ours in the reſurrection ſhalbe ſet free from all euill affections and paſſions, from all corruption: but the ſubſtaunce therof ſhall not be brought to noughte, it ſhall not be chaunged into a Spirite, it ſhall not looſe the owne and proper ſhape. And this body verilie becauſe of that purification and cleanſing from thoſe dreggs, yea & rather becauſe of theſe heauenlie and diuine giftes, is called both a ſpirituall body and alſo a glorious and purified bodie.A glorious body.
For Paule in the thirde to the Philippians ſayth: Our conuerſation is in Heauen, from whence wee looke for the Sauiour the Lorde Ieſus Chriſte, who ſhall chaunge oure vile bodie that it maye be made like vntounto his glorious bodie.
See here, the Apoſtle calleth not oure reſurrection from the deade, a tranſubſtantiation, or loſſe of the ſubſtaunce of our body, but a chaunging: then alſo ſhewing what kinde of bodie that chaunged bodie is, hee calleth it a glorious bodie, not without all ſhape, and voyde of facion, but augmented in glorie: yea hee ſetteth before vsus the verie bodie of oure Lorde Ieſus Chriſt, where in he ſheweth vsus what facion oure bodies ſhall hauehave being in glorie. For in plaine woordes hee ſayth: Hee ſhall make oure vile bodie like to his glorious bodie.
Let vsus therefore ſee what kinde of bodie oure Lorde had after his reſurrection: it was neither tourned into a Ghoſte, nor broughte to nothinge, nor yet not able to be knowne by the ſhape and figure: For ſhewing them his handes and feete, that were eaſilie knowne by the printe of the nayles wherewith hee was crucifyed, hee ſayde: See, for I am euen hee, to wit, cladde agayne wyth the ſame bodie wherein I hong vppon the Croſſe.
For ſpeaking yet more plainely, and prouing that that bodie of his was not a ſpirituall ſubſtaunce, hee ſayde: A ſpirite hath not fleſhe and bones as yee ſee that I hauehave. Hee hath therefore a purified bodie, fleſhe and bones, and the verie ſame members which hee had when as yet his bodie was not purified. And for this cauſe, did the ſame Lorde offer to Thomas his ſyde, and the ſcarres of his fiue woundes, to bee fealt and handled, to the ende that wee ſhoulde not doubte but that his verie bodie was raiſed vp againe. Hee did both eate and drincke wyth his Diſciples, as Peter in the Actes witneſſeth before Cornelius, that all men might know that the verie ſelf ſame bodie, that died, roſe from death againe.
Now althoughe this bodie be comprehended within a certaine limited place, not diſperſed all ouer and euerie where, although it hauehave a iuſt quantitie, figure or ſhape, and a iuſt weight with the owne kinde and nature, yet notwithſtanding it is free from euerie paſſion, corruption and infirmitie. For the bodie of the Lorde once rayſed vppe, was in the Gardeine, and not in the Sepulcher, when the women came to annoynt it, it meeteth them by the waye as they returne from the Sepulcher, and offereth it ſelfe to be ſéene of Magdalene in the Gardeine: it goeth in company to Emaus, with the two Diſciples that iourneyed to Emaus: in the meane time while hee was wyth them in bodie, hée was not among the other diſciples: when they twayne are returned to the eleuen, the Lord himſelfe at euening is preſent wyth them: Hée goeth before his Diſciples into Galile: preſently after hée commeth into Iurie againe, where his body was taken vp from Mount Oliuet into Heauen. All this doth prone the certayne veritie of Chriſtes his body. But becauſe this bodie (although it be a true and verie bodie, of the owne proper kinde, place, diſpoſition, & of the owne proper ſhape, and nature) is called a glorified and glorious body, I will ſay ſomewhat of that glorie, which verily is incident to the true ſhape and ſubſtance of the body once rayſed vppe againe.
Firſt glorie in this ſenſe is vſed for What a glorious …dy isa lightſomnes and ſhining brightnes. For Paule ſayth, that the children of Iſrael for the glorie of Moſes countenaunce, coulde not beholde with their eyes the face of Moſes: ſo then a glorious body is a bright and ſhining bodie. A very good proofe of this did our Lord ſhewe, euen a litle before his reſurrection, when it pleaſed him to giuegive to his Diſciples a ſmall taſte of the glorie to come, and for that cauſe toke aſyde certaine whom he had choſen into the toppe of a certaine hill, where he was trāſfigured before them, ſo yt yt the facion of his countenaūce did ſhine as the Sunne, and his clothes were white and gliſtered as the light. The Lord verilie, had ſtill the ſame bodilie ſubſtaunce, and the ſame members of the bodie, but they were tranſfigured.
But it is manifeſt that that tranſfiguratiō was in the accidēts: For light and brightneſſe was added, ſo that the ſhape & ſubſtance of the countenance and bodye remayning as it was, the countenaunce and body did gliſter as the Sunne, & the light. And althoughe wée reade not that the body of ye Lord did within thoſe 40. dayes, wherin he ſhewed himſelfe aliue againe to his Diſciples, make manifeſte and ſpread abroade the brightneſſe which it had, and that by reaſon of the diſpenſation, whereby alſo hée did eate with his diſciples, not withſtanding that clarified bodies neede not foode or nouriſhment at all: yet neuertheleſſe his bodie ſhineth nowe in Heauen as Iohn in the firſt of the Apocalipſe witneſſeth, and the ſacred Scriptures laye an aſſured hope before vsus, that euen oure bodyes alſo ſhall in the reſurrection be likewiſe clarified. For the Lord himſelfe in the Goſpell alledginge the woords of Daniell ſayth: Then ſhal the righteous ſhine as the Sonne in his fathers kingdome. For this cauſe the glorious bodies are called alſo clarifyed of the cleareneſſe of that Heauenlie brightneſſe, wherewith they gliſter & are adorned.
Secondarilie glorie and vileneſſe are made contraries. For Paul ſaith: Glorious bodies reſt free from vileneſſe.Hee ſhall chaunge our vile bodie, to make it in facion like to his glorious bodie. In theſe woordes, Vileneſſe and Glorie, are ſet the one againſt the the other. Vileneſſe comprehendeth the whoale packe of miſeries and infirmities, paſſions and affectiōs, which for ſinne was layde vppon the bodie. From all which our bodies are purged in the reſurrection of lyfe: ſo that then the glorious bodies are bodies dreyned from the dregges of all corruption, paſſions and infirmities, and clad with eternitie, heauenly feelinge and glorie. For the Apoſtle ſayth: It is ſowen in corruption, it riſeth in incorruption: it is ſowen in diſhonour, it riſeth in glorie: it is ſowen in infirmitie, it riſeth in power: it is ſowen a naturall bodie, it riſeth a ſpiritual bodie. The giftes therefore of the glorious & clarified bodies are very great and many, as incorruption, glorie, popower & the quickening ſpirite. For the Apoſtle himſelfe ſhewing what he ment by the natural & ſpiritual bodie, addeth this immediatly & ſayth: There is a naturall body, and there is a ſpirituall body: as it is written. The firſte man Adam was made a liuing Soule, and the laſte Adam was made a quickening ſpirite. And yet agayne more plainely he ſayth: Howbeit that is not firſt which is ſpiritual, but that which is naturall, and then that which is ſpirituall. The firſt man is of the earth earthy: the ſeconde mā is the Lord frō heauen. As is the earthy, ſuch are they that are earthy: & as is the heauenlie, ſuch are they alſo that are heauenlie. And as wee hauehave borne the image of the earthy, ſo ſhal we beare the image The natural and ſpi…tuall body.of the heauēlie. So then Paul calleth that naturall bodie an earthy bodie, which wee hauehave of our firſt father Adam, whoſe quickening is of the ſoule and by it doth liue. And hee calleth the ſpiritual bodie, an Heauenly body, which wee hauehave of Chriſte, and made to the likeneſſe of the body of Chriſte, which althoughe it be a verye body in déede, and the fleſhe thereof be verie fleſhe in deede, yet notwithſtanding it is quickened and preſerued by the ſpirite of Chriſt, and needeth not any power vegetatiue.
Although therefore theſe very bodies & members which now we beare Fleſhe and …oud …hal not be … heauenſhall after the reſurrection be in Heauen, yet neuertheleſſe becauſe they are clarified and clenſed from all corruption, and féelinge of the naturall S…ſu ani…li.bodie, there ſhal not be verilie any natural or corruptible ſenſe or affection, nor vſe of the carnall bodie and members. Animalis.And this doth the Lord affirme againſte the Sadduces that dreamte of marriages in Heauen, or rather by that abſurditie made a mocke of the reſurrection, where hee ſayth: The ſonnes of this worlde marrie wyues, and giuegive in marriage: but they that ſhalbe thought worthy of that world and of the reſurrection from the dead do neyther marrie wyues, nor giuegive in marriage: neither can they die any more. For they are equall to the Angells, and are yt ſonnes of God, aſſoone as they be the ſonnes of reſurrection. To which effect alſo Paul ſayth: Fleſh and bloude cannot inherite the kingdome of God. And leaſt peraduenture anye man ſhoulde miſtake his wordes, and thincke that hee ſpake of the ſubſtaunce of the fleſhe, hée addeth immediately this for interpretation thereof, and ſayth, Neither ſhall corruption inherite incorruption. Wherefore fleſhe and bloud, that is to ſaye, the affections and luſtes of the fleſhe, ſhall not be in the Electe that liue in Heauen. For the ioyes of Heauen do differ a greate deale from the ioyes of the earth, & are ſo farre forth of an other condition, that they cānot admitte ſuch corrupt Creatures to be inheritours of them, & for that cauſe the corruptible bodies muſte firſte be purged from all corruption, & by that meanes purely clarified. The Turkes therefore are deceiued that looke for earthly ioyes.
Moreouer the bodies of the wicked The bodies of th… wicked ſhall alſo riſe aga…n.ſhal alſo riſe againe. For Paule in the Actes ſayth: I belieue all that is written in the Lawe and the Prophetes, hopeing in God that the reſurrection of the deade, which they themſelues looke for alſo, ſhalbe both of the iuſt and vniuſt. See here, the Apoſtle ſaith of the vniuſt alſo. But in this reſurrection there ſhal not be taken out of their bodyes, the infirmitie, corruption, diſhonour and miſerie: for euen then that very body riſinge agayne in diſhonour, ſhall by the iudgement and power of God be ſurely ſhut in diſhonour, and corruption, and ſo be condemned for euer to beare endleſſe tormentes, and in death and corruption ſhall neyther dye nor yet corrupt: that euen as on earth are founde certaine bodyes that doe indure euen in the fire, ſo the curſed bodyes of the wicked ſhall not be worne out nor broken with any torments what ſo euer, for eueryevery minute they ſhall receiue newe ſtrength to ſuffer, and ſo by continuall ſuffering ſhall abyde their deſerued puniſhmentes for euer and euer and without all end. For the Lorde in the Goſpell ſayeth, They that hauehave done euill ſhall riſe againe to the reſurrection of damnation, that is, to an induring and euerlaſting damnation. And Daniell before him ſayde, And the multitude of them that ſleepe in the duſte of the earth ſhall awake, ſome to euerlaſting life, and ſome to ſhame and perpetuall contempt. And in the Goſpell againe, the Lorde ſayth: Their worme dyeth not, and their fire is not quenched. And the very ſame wordes vſed Eſay before him in his. 66. Chapter. We muſte alwayes therefore hauehave that ſaying of the Lord in our heartes, Feare him that can deſtroy bothe the body and the ſoule in Hell. Thus much hitherto touching the reſurrection of ye fleſh.
The laſt Article of our beliefe, which with good lucke ſhutteth vp the reſt, is The t…elfth article of our belief.this, And life euerlaſting. We hauehave heard and vnderſtoode that the ſoules of men are immortall, and that oure bodyes doe riſe againe in the ende of the worlde. We hauehave confeſſed that this is our beliefe. It felloweth now in the latter ende of the Créede, whether it is, that the immortall ſoul, and body raiſed vp again ſhal come. Therfore in our confeſſion we ſay. And life euerlaſting, that is, I beléeue that I Lyfe eue… laſting.ſhall hauehave life, and liue for euer bothe in body and ſoule. And that euerlaſtingneſſe verily is perpetual and hath no ende, as a litle before is proued out of the holy Scriptures.
Moreouer, the ſoules are made partakers of this eternall life immediatly after they are departed out of the bodyes, as the Lorde him ſelf witneſſeth ſaying, Hee that beleeueth in the Sonne of God ſhall not come into iudgemente, but hath eſcaped from death to life. As for the bodyes they are buried and doe putrifie, and yet ſo notwithſtanding, that they ſhal not be without life for euer. But they ſhall then at length be receiued into eternall lyfe, when being rayſed vp, they ſhall after the time of iudgement be caught into the ayre, there to méete Chriſt that they may for euer be with the Lord. For then doe the ſoules returne out of Heauen eueryevery one to his owne body, that the whole, perfect & ful mā may liue for euer both in ſoule and body. For the ſoule of Chriſt dying on the Croſſe did out of hande departe into Paradiſe, and the thirde day after returned to the body, whiche roſe againe and aſcended into heauen. Euen as therefore, eternall life came to the heade Chriſt, ſo ſhal it alſo come to all and eueryevery member of Chriſt.
Now, whereas Paule citing Eſai, ſayth: What the eye hath not ſeene, nor the ea…e hearde, nor hath at any time come into the heart of man, that hath the Lord prepared for them that louelove him. I ſuppoſe verily if all were ſayd touching eternall life, that might be ſpoken by all the men of all ages that euer were or ſhall be, yet that ſcarcely the very leaſte part thereof hath or ſhall be throughly touched.
For how ſo euer the Scripture dothe with eloquent and figuratiue ſpeches, with alluſions and harde Sentences moſt plainly ſhew the ſhadowe of that lyfe, and thoſe ioyes, yet notwithſtanding, all that is little or nothing in compariſon to ſpeake of, vntill that day do come wherein we ſhall with vnſpeakable ioy, beholde God him ſelfe, the creator of al things in his glory, Chriſt our ſauiour in his Maieſtie, and finally all the bleſſed ſoules, Angelles, Patriarches, Prophetes, Apoſtles, Martyrs, our Fathers, all nations, all the h…aſt of Heauen, and laſtly the whole diuine and heauenly glorye. Moſte truely therefore ſayde Aurelius Auguſtine, Lib. de Ciuitat. Dei. 22. Cap. 29. When it is demaunded of me what the Saintes ſhall doe in that ſpirituall bodye? I aunſwere not that which I nowe ſee, but that that I beleeue. I ſay therefore that they ſhall ſee God in that ſpirituall body. And againe, If I ſhoulde ſay the trueth, I knowe not in what ſort that action, quietneſſe and reſt ſhall be. For the peace of God doth paſſe all vnderſtanding. To be ſhort, we ſhall ſée God face to face, we ſhall be filled with the companie of God, and yet be neuer wéerie of him. And the face of God is not that The face of God.countenaunce that appeareth in vsus, but is a moſt delectable reuealing and inioying of God, whiche no mortall tongue can worthily declare. Goe to then (dearely beloued brethren) let vsus beléeue and liue, that when we ſhall departe from hence we may in very déede hauehave tryall of thoſe vnſpeakable ioyes of the eternal life to come, which nowe we doe beléeue.
Hytherto hauehave I throughout the foure laſte Articles declared vntounto you the fruite and ende of Chriſtian fayth. Fayth leaneth vponupon one God the Father, the Sonne, and the holy Ghoſte, which ſāctifieth the faithful, & purgeth and halloweth a Churche to him ſelfe, whiche Churche hath a communion with God and all Saintes. All the offences of which Church God pardoneth and forgiueth. And dothe preſerue it both ſoule and body. For as the Saintes Soules can not dye, ſo God rayſeth vp their bodies againe, and maketh them glorious and euerlaſting, to the end that the whole man may for euer liue in heauen, with the Lorde: To whome be prayſe and glory world wtout end. Amē.