The Whole Sum of Christian Religion, Part 2
The Perſon of the Sonne.
VNtoUnto the Perſon of the Sonne we attribute, the bringing forth of this his purpoſe, out of the boſome or ſecrete counſell of the Father; or, in what ſorte it is made manyfeſt. as touching whiche we hauehave more ſpecially to conſider theſe two thinges: firſt, what is that worke wherein he hath made him ſelfe knowne: then, what are the principall partes thereof.
Concerning the former of theſe two, it is to be knowen, that we hauehave to caſt our eyes but to the workmanſhippe of mankinde, and of all other Creatures that are ordeyned to the vſe of man. For though it ſhould be ſo, that he had many other worldes beſides this of ours, and many other workes as fayre, and fayrer then this: yet this onelyonly, and none other is ordeyned to vsus, wherein he will be knowen vntounto vsus.
Concerning the other, that is, to finde out what are the principall partes of this manifeſtation of him ſelfe, this is a large and a worthy matter. And the parts therof are theſe three; the beginning: the continuing: and the finiſhing of it.
That we may the better ſee in what ſort it was begunne, there are foure principall things to be conſidered. Firſt, howe he made the world and all things therein, before that euer he made man. Secondarily, in what ſorte he made man. Thirdly, howe he delt with him, after that he had ſo made him. Laſt of all, howe God hauing finiſhed all that his worke, reſted the Seuenth day, and hallowed it.
The firſt of theſe is, not only an example of his Prouidende, prouiding for vsus before that we were: but alſo, an argument of his goodnes, preuenting vsus; becauſe thereby we perceyue he loued vsus, before that euer we could deſerue any iote of his kindnes.
The ſeconde leadeth vsus to conſider, what kinde of one he made vsus, firſte in Body; then in Soule. As touching our Body or earthly nature, he made man of an homely peece of earth. Which is, a ſufficient proofe of Gods power: a preſeruatiue agaynſt pride that mighte ariſe when he ſhould beholde the excellencies wherwithall ſhortly after he ſhould be indewed: and a figure of the excellent worke of Redemption, that afterwarde ſhoulde be rayſed, out of the baſe eſtate of the fleſh, or manhood of Chriſte. The woman he made of a ribbe taken out of Adams ſide beeing caſt aſleepe. Whiche is, a ſingular prepratiue truely to louelove: and a figure of the Churche of God, whiche is, and can be none other, but only it, which is rayſed out of the paſſiō of our Adam, Chriſt. As touching our Soule, he endewed both the man and the woman with notable excellencies (ſo to make them a more liuely image of him ſelfe) as may appeare by theſe fowre things. Firſt, that he made it to endure for euer. Secondarily, that he furniſhed it with a notable lighte of knowledge, not onelyonly in theſe inferior matters of the world, both naturall and ciuill: but alſo with whatſoeuer apperteineth to the true worſhip of God, or to his ſpirituall kingdome. Thirdly, that he made him clene without any ſteine of ſinne; and fully able to fulfill the Lawe that afterwarde was geuen, or, to follow the rule of perfect righteouſnes; in deede, worde, and thoughte. Laſt of all, that he lefte him in ſo perfecte freedome of his wyll, that both he mighte ſtill hauehave done good, till of his owne accorde he had turned aſide: and yet, that when as it ſhould come to paſſe, that needes he would, he ſhould both leaue the way of righteouſnes and peace; and fall away to all iniquitie, and to a moſte wretched eſtate. ſo, both to keepe him ſelfe without ſteine, when man ſhoul… fall: and to make a way to the declaration of his Iuſtice and mercy.
The thirde, that is, the conſideration howe he dealt with man after that hee had made him ſo excellent a creature, reſteth in two principall poyntes. firſte, howe he dooth before prepare him to bring foorth the force of thoſe his excellencies to the keeping of his Commaundement, when it ſhould be giuen: then, howe he geueth the commaundement it ſelfe. Cōcerning the former of theſe, there are three poyntes that belong therevnto. For firſt he gaue him the vſe and ſoueraintie of all other creatures, that hee might the rather, neuer turne aſide his obedience or ſeruice to them: and hauehave therewithall bothe to prouoke hym to the ſeruice of God; and alſo to mainteyne him therein. Secondarily he gaue him to vnderſtande, that he was a moſt bleſſed creature, both by the place wherein he ſet him, that pleaſaunt Paradiſe; and eſpecially, by the Tree of life that he left him, which Tree of lyfe was left vntounto him to feede on, as a Sacrament of his bleſſed eſtate: and that, in the midſte of the Garden, euer to be before his eyes. Out of both which, man might hauehave gathered, that he was marueilous much beholding to God: and that, althoughe nowe he ſtoode, yet in proceſſe of time he mighte fall. Laſt of all, he fenſed him about with the exerciſe of bodely labour; geuing him charge to keepe and dreſſe the garden. out of which alſo he might hauehave gathered, not only that labour was a needefull exerciſe for him: but alſo that he had neede to preſerue him ſelfe in the eſtate that God had giuen him. As touching the latter of them, that is, the geuing of the Commaū dement it ſelfe, we hauehave to conſider three thinges. Firſte, what the Commaundement it ſelfe was: that is, to forbeare one tree, that it pleaſed God to exempte. which was but obedience: and that, but in a ſmall matter. Then how he directeth him to keepe it. whiche he doth, both by denouncing vntounto him moſt certayne, and extreme wretchednes, when ſoeuer he ſhould breake it: and therewithall interpreting the name vntounto him, that otherwiſe might hauehave bene very daungerous. Laſt of all, ſeeing that there is no ſeruice of God, till a commaundement be giuen; and as yet this commaundement was not geuen till this preſent, that here is an other argument, that the goodneſſe of God euer preuenteth our deſertes.
The fourth and laſt, which is, how he reſted the ſeuenth day, may firſt of all be a figure of our reſt in Chriſt: in this world begunne; finiſhed in the worlde to come. Secondarily, it is an argument or pledge, that we are ſanctified, not by our ſelues, or by any other: but only by the Lord him ſelfe. Thirdly, it ought to be an example vntounto vsus to do the like: ſo to take tyme; to the conſideration of Gods workes; and to other godly meditations. Laſt of al, it may be, that God therby would ſignifie, that he did then holde off his hands; and gaue roome and leaue to the Temptor.
Hauing ſeene howe it pleaſed God to beginne, nowe hauehave we to ſeeke oute, howe he went forwarde with the ſame, or the continuaunce and proceſſe of the matter, or of this worke ſo begunne. In whiche there be two principall pointes to be conſidered. firſte in what ſort he brought to paſſe, that man fell away from his innocencie, and happie eſtate. then in what ſorte he brought in the worke of redemption, or ye remedie ordeyned before.
In the former of theſe, there are fyue ſpeciall poyntes to be conſidered. Fyrſte, what the eſtate of mankind became thereby. as touching which, we hauehave to know, that firſt concerning his Soule the principall parte of him, his naturall gyftes were not cleane loſte: but very much decayed. as for his other excellencies which we may terme Supernaturall, firſte his Immortalitie was pouldred with eternal tormentes. and as for the reſt, firſte them ſelues were ſo cleane loſte, that for thoſe pointes there remayned in mans nature no goodnes at all. then alſo in place of thē he had, for pefect knowledge, ſtarke blindnes, and error: for abilitie to fulfill ye law, not ſo much power left, as to thinke one good thought, but was fully repleniſhed with all iniquitie: for freedome of will, moſt miſerable bondage of ye ſame, & therin the power of Sathan wholly aduaunced. Then alſo to come to the body, it became moſt miſerable. partly in this world, both in it ſelfe, by diſfigurings, diſtemperature, diſeaſes, griefes, & naturall death; and by ye curſe that was caſt on other creatures, that were for the vſe of man: but eſpecially in the world to come, being ſubiect then to euerlaſting wretchednes. Secondarily, that this wretched eſtate was from our firſt parents deriued to all their poſteritie: and three reaſons may be geuen therefore. Firſt, becauſe they ſtood for vsus all, to hauehave and to loſe, for vsus or from vsus, what ſoeuer was beſtowed on them. Thē, becauſe the ſinne was ſo great, that it could not be ſufficiently puniſhed, vnleſſe it were caſt on their poſteritie alſo: eſpecially, yf we caſt our eyes to the abſolute perfection of his holines and righteouſnes. The thirde and laſte, becauſe we hauehave experience, that the ſaide corruption is inueſted in vsus. Thirdly, whether God were the worker of this their ouerthrow or not. Concerning whiche it is to be knowne, firſt, yt he did it: and that it muſt nedes ſo be, for yt there is no other agent, or working powre in all ye world, but his alone. then, that he did it not immediately by him ſelfe: but by his executioner the diuell; and the readie inclination of man him ſelf. Fourthly, to what ende he ſhould do it. which was, to worke forth ye purpoſe of the Father; to ſhewe forth eſpecially, both his iuſt vengeaunce on thoſe, whom he woulde not vouchſafe to raiſe vp againe: and his merciemercy on thoſe, whome he would recouer. The fift and laſte is, to ſearch out, how this worke may be attributed to God, and yet he not made thereby the author of ſinne. Concerning which it is to be knowne, firſt of all, that all the workes of God are ſo righteous, & him ſelfe ſo well able to anſwere for him ſelfe, that neither cā he do any yll; neither doth he neede our defence. Then alſo, that whereas in all things that are done, there is a double conſideration, one of the dede it ſelfe; the other of the qualitie, or forme, or maner of it: to diſtinguiſhe betwixt the two, bringeth a ſufficient light to the matter. ſo that euer we attribute the deede it ſelfe, without any exception, to God alone (as in murther) the bereeuing a man of his life: the qualitie, yf it be good (as the lawfull putting a man to death for his deſertes) to God alſo; yf it be indifferent (as in naturall death) to the courſe of nature whiche God hathe ſet: which notwithſtanding euer is at the becke of God. Yf the qualitie be yll (as vnlawfully to take a mans lyfe from him) and ſo might ſeeme to ſtreyne the deede ſo farre, that yf the deede ſhould be adſcribed to God: he alſo ſhoulde be the author of ſinne, yet are theſe two thinges therewithall to be knowne. Firſt, that as it is the worke of God, he euer hath ſome other qualitie or forme apperteyning therevnto that is good. Then alſo, that the yll qualitie or forme of the yll deed, is not eyther eternall with God (becauſe the diuill him ſelfe the author of it, was him ſelfe the creature of God) or to him deriued from God at his creation (for that the goodnes of God is ſuch, as that no yll can proceede of it: no more then darknes can come of light; of health, ſicknes; of life, death, &c.): But of the diuell as of his owne, afterwarde obteyned becauſe he did not abide in the truth. Sinne beeing by nature but the decay of righteouſnes: as darkenes is, but ye want of light; ſicknes no more but the want of health; and death no more but wāt of life. So that Sinne might very well firſte beginne in him, when firſt he fell.
In the latter, that is, in the bringing in of ye remedy yt was before ordeined, there are three things to be cōſidered. firſt, how he prepared mankind to receaue it before that fully he brought it in. then, howe he brought forth the worke it ſelfe. thirdly, howe he hath euer ſince mainteined and aduaunced the ſame.
To beginne with the firſt of theſe three, we find yt he did it diuerſly: ſomewhat otherwiſe in ye firſt age of ye world, then in ye ſecond. In the firſt age of ye world (till the calling of Abraham) he did altogether (to ſpeake of) eſtraunge him ſelfe to the world: and yet therewithall gaue notable tokens of a reconciliation made in the ſecret purpoſe of God, and that the worke therof ſhould be accompliſhed when time ſhould come. as touching ye eſtraunginge of him ſelfe, we hauehave to conſider in what maner it was: and to what ende it was done. The maner of it appeareth in theſe three poynts. Firſt, yt he droue out of Paradiſe our firſt aūceſtors, immediately after ye fall; and frō the fruition of the Tree of life. Secondarily, yt afterward he choſe vntounto him no one people or nation in all the world: but onelyonly a few particular men of diuers families. Laſt of all, that vntounto thoſe particulars alſo he did not geue any ſet forme of religion, or manifeſtation of his will: but onelyonly delte with them by the law written in their hartes; and by extraordinary reuelation. The ende, or cauſe wherefore it was donne, was to teache them howe odious they were in the moſte holy iudgementes of God. both to dryue them from that naturall hereſie of man, to hauehave ſome good opinion of their owne righteouſnes: and to prouoke them to ſeeke for helpe by the way of merciemercy. As touching the tokens of the reconciliation that I ſpake of, we hauehave in lyke maner to ſee, what they were: and why hee did vouchſafe to geue them. Of thoſe tokens there were two ſortes. ſome that inſued immediately after the fall: and ſome that were founde in the proceſſe of tyme that followed. Immediately after the fall, he came to rayſe them vp againe: ſought them out where they were hid: put them in minde of the cauſe of their miſerie: curſed the ſerpent for their ſakes: promiſed them a cōqueſt ouer him: caſt vponupon them but a gētle diſcipline, although their ſinne were maruelous great: and made them garmentes to couer their nakednes. In the proceſſe of time that followed in that age, he ſo bleſſed their acte of generation, that in conuenient time the earth was repleniſhed with people: gaue them thinges nedefull for their bodies: clothed many of them with notable vertues, and politicall excellencies: and gaue vntounto ſome, the moſt comfortable ſeale of adoption. The ende or cauſe wherfore he gaue them, was, both to comfort them agaynſt the bitternes of that eſtraunging of him ſelfe: and alſo, by ſuche fatherly dealing, the better to allure them vntounto him. In the ſeconde age of the world, or in all that ſpace of time, that was betwixt the calling of Abraham, vntill the cōming of Chriſt, the preparation that he vſed, conſiſteth in foure principall poyntes. Firſte, that he choſe vntounto him one people, the children of Iſraell out of all the world. Whiche is ſo to be taken, as that we hauehave out of the ſame to gather, that for all that time, as for any Church or people of adoption, he had no other Nation, or whole Familie (that we knowe of) in all the worlde, but them alone: and yet that euer he had diuers particular men of other Nations, whome he had ſecretly ſealed, and ſometimes ioyned vntounto them, in their profeſſion. And as for other fauourable dealing, though he delt very graciouſly with others, alſo: yet was he euer moſt gracious to them. Secondarily, by giuing thē a farther knowledge of whatſoeuer apperteyned to the worke of Redemption that was in hande, by that forme of Religion which is termed the Law; the Prophetes opening and vrging the ſame. as touching which we hauehave to conſider, firſt, what was therein exhibited vntounto them: then, howe he did applie the ſame to their vſe. There were exhibited vntounto them a couple of Couenaūts. The one that if they ſhould performe the rule of abſolute righteouſneſſe, to them in the Law preſcribed, they ſhoulde bee able to liue thereby: or, which is the ſame, they ſhould be able to ſtande in the iudgement of God, by the vertue of their owne merites. The other, that forbecauſe no body was able to performe it, therefore him ſelfe had prouided him of an other that ſhould performe the ſame; and would ſende him into ye world when the time ſhould come: on whome whoſoeuer ſhould fully reſt, and ſeeke no further, they ſhould be able to ſtande by him, and by the vertue of his merites. He applyed the ſame to their vſe two maner of wayes. Firſt, by geuing foorth the rule of abſolute righteouſnes, and requiring the full performaunce of it: or els letting them vnderſtande, that nothing ſhould be able to ſtande before him. ſo to chaſe them away from the opinion of their owne righteouſnes, that naturall hereſie of all mankinde. Then, for that by the Prophetes he both gaue them to vnderſtande, that there was an other way of ſaluation ordeyned (by the latter Couenaunt); and that there was no other but it: and alſo by often renewing of his promiſe dyd very well ſtrengthen them, both agaynſt doubtfulneſſe on the one ſide; and agaynſt the impaciencie of long wayting, on the other ſyde. Thirdely, by the figures and ſhadowes of the Leuiticall ceremonies: whereby he did notably deſcribe the Sauiour; and the whole worke of Redemption by him. Laſt of all, about foure hundred yeeres before that the Sauiour ſhoulde come, he dyd as it were prouoke their appetite to couet him: both by geuing no Prophet or Viſion vntounto them, as before he was wonte; and by plunging their State or Common welth in deepe diſtreſſe.
To come to the ſecond, that is, the bringing forth of the worke of Redemption it ſelfe, there be foure principal things to be conſidered. firſt, what time it came in. ſecondarily, what kind of one he was, and muſt nedes hauehave ben, that ſhuld performe it. thirdly, how he hath performed ye matter. laſt of all, how comfortable his name is vntounto vsus. The time wherein he perſonally came, was the latter end of ye ſecond age, whē ye fulnes of time was come. ſo to performe his promiſe to ye nation, before that they ſhould be caſt of from being his peculiar people. Our Sauiour was, and nedes muſt hauehave bene both God and man. It behoued him to be god, that he might be the perſon yt were able to doo whatſoeuer apperteined to ye work of Redēption. It behoued him to be mā, that ſo he might be the partie that onelyonly was chargeable, or that might lawfully doo it, which coulde be no other but only man. In which his manhood he had experience of our infirmities of nature: but was neuer ſteined with any ſpotte of ſinne. The performāce of his worke reſteth in two principall poynts. Firſt, that he hath on our behalfe ſuſteined in his manhood, whatſoeuer weight of vengeaunce was due to our ſinne: ſo to anſwere the Iuſtice of God. and yet him ſelfe periſhed not, as wee ſhould hauehave done, for that he was able to caſt it of when he would. Then, that he hath wrought on our behalfe whatſoeuer righteouſnes, or perfection the iuſtice of God requireth of thoſe that ſhould be left into the kingdome of God: that ſo wee might be able, by ye vertue of his merites, to come thervnto. As touching his name, the matter is this, that to our comforte, and to the ſtrengthening of our fayth, he would be called Ieſus Chriſt. Ieſus being an Hebrewe worde, and ſignifying a Sauiour: Chriſt being a Greeke worde, and ſignifying Annoynted. Whiche Annoynting (beeing an olde ceremonie of the Leuitical Lawe, fulfilled and abrogated by Chriſt) doth in him ſignifie, that he was both ordeined of God, to be our ſauiour: and alſo furniſhed with abilitie to ſaue. And therefore that he is in this ſorte (moſte effectually) annoynted our Prieſt, Prophet, and King: that of his fulnes we might all receyue whatſoeuer were needefull. that is, that he beeing our Prieſt, might make the attonement for euer betwixt God and vsus: he beeing our Prophet or Teacher, might inſtruct vsus in all things for vsus to knowe: he being our king, might gouerne, both within vsus by his grace, or ſpirite of adoption: & without vsus by his power in all things els, that nothing hurt vsus.
The third remaineth, that is to find out, after what maner this our Sauiour, hauing finiſhed all for the which he came into the world, in this thirde and laſte age of the world hath euer mainteined, and notably aduaūced this worke of Redemption. wherein there are three principall thinges to be conſidered. The firſt is, that notwithſtanding diuers lets or hinderances that were in the way: yet it pleaſed God to aduaunce the publication of this worke of Redemption in ſuch ſort, that in time conuenient it was knowne & receyued throughout the world. and ſo, all nations inuited to the kingdome of God: or, the kingdome of God ſet open, not to one nation nowe, but to all beleeuers. The lettes that I ſpeake of, were eſpecially three. The nation of the Iewes: their Temple, and ceremonies yet remaining in eſtimation. Moſt bitter Perſecution for a long time after, immediately inſuing. And, when it was ceaſſed, moſt greeuous variaunce, and Hereſies, that dydde then aryſe oute of the peace and quietnes of the Churche. The ſeconde, that after this, when the people beganne generally to bee weerie of the worde of lyfe, it pleaſed hym, ſo to auenge the contempt thereof throughout the earth, that (as ſynce wee hauehave founde) he dyd in deede darken this fayre day marueilous muche. in the Eaſt, and muche of the Southe, by the abhomination of Mahomet: in the Weſt and muche of the Northe, by that moſte Idolatrous vanitie of the Churche of Rome. But yet he euer reſerued vntounto him ſelfe a ſufficient number of witneſſes, to teſtifie the truth to the wicked worlde, euen in the corrupteſt time of all, or whenſoeuer the power of darknes moſte preuayled. The thirde and laſte, that nowe to the comforte of all his people, he dothe gloriouſly aduaunce the Goſpell agayne, to wake vsus vp agaynſt his comming: and eueryevery day, more and more dothe notably purge it from the ruſte and cancre, that corruption of time had brought vntounto it; and mightely enlargeth the beames of the truth, to lightē al, in al things nedeful.
Hauing ſo declared, both in what ſorte he beganne, and after what maner hitherto he proceeded in this manifeſtation of himſelfe, now hauehave we to ſearch out, what muſt be the accompliſhment, or finiſhing of it. Concerning which, he hath geuen vsus before hande to vnderſtande, that when the time appoynted ſhal come, then ſhalbe the day of generall iudgement, wherein he wyll finiſhe the whole worke. Heer therefore hauehave wee particularly to conſider theſe fiue principall thinges. Firſt, what is ye time appoynted, then, who they are that muſt come to iudgment. thirdly, in what maner the iudgement ſhall be. fourthly, what kinde of execution ſhall follow. laſt of all, howe Chriſt ſhall then reſigne or gyue vp his kingdome to his Father againe.
As touching the tyme that I ſpeake of, firſt of all we hauehave certaine likelihoodes, that it is lyke to be now very nere. Then alſo, we hauehave this vndoubted knowledge, that it ſhall be, ſo ſone as God ſhall hauehave brought in the full number of his choſen people; and finiſhed all thinges els that he had in his purpoſe to doe.
Thoſe that muſte come to iudgement, are, euen all, and eueryevery one, without exception of dignitie, ſexe, age, or ſuche like, that euer were, are, or ſhalbe hereafter to that preſent day. al which (by yt time yt the whole accompt be made) may come vnderunder a couple of ſortes. The firſte is of thoſe that are departed before that tyme. who muſte all, whether their ſoules were in wretchedneſſe, or in bleſſed eſtate, hauehave their owne bodyes reſtored to them againe. to thende, that as Soule and Body hauehave communicated together in ſuche thinges as they hauehave done: ſo may they both together hauehave their iudgement. The other is of thoſe that ſhall liue at that preſent. who ſhall, firſt ſodenly be chaunged and made ſuch, as thoſe are, that are riſen againe: and then with the reſte receaue their iudgement.
As touching the maner of that iudgement, we are geuen to vnderſtande, that, our Sauiour ſhall come in greate glorie: the heauens and the earth ſhal paſſe at his preſence: all mankinde ſhall be diuided or ſundred into a couple of ſeuerall partes: & the hearts of all being plainely opened, he ſhall pronounce, euerlaſting ioyes or bleſſedneſſe to the one; euerlaſting tormentes or wretchednes to the other.
The execution that ſhall be done, ſhalbe according to the ſentence pronounced. the one ſorte caſte downe, with the diuels to hell: the other taken vp, with him ſelfe to heauen. The reſignatiō of his kingdome is, that ſo hauing finiſhed all, he ſhal from that day forward rule no more as mediator (becauſe he hath finiſhed that worke): but euer notwithſtanding as he is God, and equall to the Father.