Testimonies out of the Prophets and Apo­stles.

TO the Sonne he saith, Thy throne O God,Psal. 45. is for euer and euer, thy scepter, a right scep­ter, the scepter of thy kingdome. Thou hast loued righteousnesse, and hated iniquitie: therefore hath God euen thy God anointed thee, with the oile of gladnesse aboue thy fellowes. Dan. 9. The ho­ly of holy shalbe anointed. Afterwardes he saith, The Messias shallbe cut of; and then the people shall de­stroye the Citie and the Sanctuary, with that Captaine that shall come. The Angel witnessed the fulfilling of this anointing, Hierusalem yet standing, Luke 2. Behold, I bring you glad tidinges of great ioye, that shalbe to al the people: that a Sauiour is this day borne vnto you in [Page 116] the citie of Dauid, which is Christ the Lord. The whole multitude of the heauenlie hostes, witnesseth the same thing, praising God and saying, glorie to God in the highest heauens, and in earth peace, and towardes men a good will. Mat. 2. The starre and the wise men, wit­nesse Christ, or the anointed of the Lorde to be sent: and in the second of Luke Symeon and Anna the pro­phetesse from the 25. verse, to the 41. where also the prophesie of Esaias is sene fulfilled, Ca. 8. ver. 14. A no­table prophesie of Isaias in the 61. Cap. is fulfilled. Luke. 4. Iesus came to Nazareth where he had ben brought vp, and entred as he was wont vpon the sabboth day in­to the synagogue and rose vp that he might reade. Then was giuen vnto him the Booke of the Prophet Esaie, and when he had opened the booke, he found a place in whiche it was written, The spirite of the Lorde is vpon me, because that he annointed me that I should preach gladde tidinges, he sent me to heale the bro­ken in heart, that I should preach deliuerance to cap­tiues, and recouerie of sight to the blinde, that I should se [...] them at libertie that are distressed: And that I should preach the acceptable yeare of the Lorde. And when he had restored the booke closed vnto the mini­ster he sate downe: and the eies of all that were in the synagogue were fastened on him. Then he began to say vnto them, This day is the scripture fulfilled in your eares. Also Acts the 10 vers. 38. The vniforme praier of the Apostles witnesseth the prophesie in the 2. Psalme, to be fulfilled in our Lorde Iesus. For so al­so Luke writeth in the 4. of the Actes: The man was aboue fortie yeare olde, on whom this miracle of hea­ling was shewed. Nowe being let goe, they came to their companie, and shewed what the cheefe of the [Page 117] priestes, and the Elders had saide vnto them. And when they heard it, they lift vp their voices with one accorde to God, and saide▪ O Lord, thou art the God which hast made heauen and earth, the sea, and all thinges that are in them: Who hast saide by the mouth of thy ser­uant Dauid: Whie did the Gentiles rage, and the peo­ple imagine vaine thinges▪ The kinges of the earth stoode vp, and the princes were gathered together a­gainst the Lord, and against his Christ? For they were gathered together in deede, against thy holie sonne Je­sus, whom thou hast annointed: both Herode, & Pon­tius Pilate, with the nations and peoples of Israel, that they might do whatsoeuer thine hand and thy counsel had determined before to be done. These are the testi­monies out of the Prophets and Apostles that Iesus is the Christ, or the annointed Messias.

What we are taught by the name of Christ or anointed.

BY the terme of Christ or anointed, is taught that this person came with the commande­ment of the father, and that the same was ordained of him, that he shold erect that Priest­ly kingdom, by the scepter of his word & power of his spirite in this life, and should finishe it in the life euerlasting. For like as anointing wher­by at Gods commandement Kinges, Priestes, and prophets were appointed amongst his peo­ple, with an outwarde and visible oyle, was a publike testimonie, that God would gouerne & efend his people by this person, & also kepe & [Page 118] vpholde his diuine worshippe, and likewise teach his people: and this person had comman­dement of this thing, that they might suffer themselues to be gouerned▪ clensed, and taught: so the sonne of God manifested in the fleshe, concerning his manhoode is anointed, with the holy Ghoste without measure (which is the truth of that outward anointing) and so is ordained and giuen of the father to be the king, priest, and prophet of his Church. First of all therefore the name Messias, or Christ, serueth for a notable confirmation of our faith, to witte, whilest we vnderstand by anointing, that the sonne of God hath commandement, in the very same that he is Christ or anointed; by his kinglie power to keepe vs by his euerla­sting sacrifice to reconcile vs to the Father, and to open vnto vs al the will of the father: to be short not to rest, vntil he haue beautified his Church with glorie and euerlasting life. Ioh. 6. verse 27. cap. 10.18. Psalme. 43.6.7. to the Heb. 2. ver. 8.9. Also cap. 5. ver. 4.5 Heb. 1. ver. 9. And forasmuch as the sonne of God, that same annointed of the Lord, hath his solemne com­mandement, it is certaine, that he wil execute it most faithfully.

Of the frute or consolation; which the faith­ful receaue thereby.

THe first fruite is, that our faith hath a cer­taine obiect or matter to respecte, to wit, [Page 119] this same certaine person sent, and appointed from the Father with commandement, which now beginneth in vs that same spiritual and e­uerlasting kingdome, which is righteousnes, peace and ioie in the holie Ghost, in the sted of sinne, euerlasting heauines and death; and shal finish it afterwardes: and seeing that he hol­deth vnder his gouernement and iron scepter al thinges created, both his and our enemies, that is, both wicked men and diuels, that they hurt not either his glorie, or our saluation, but ra­ther that euen against their willes, they ad­uance both. Hence peace and ioye arise in the heartes of beleeuers, who are citizens of this kingdome. For as it must needes bee that al they be made sadde, that doubt vn­der what Lorde they are in this life, whether vnder Christe or Satan: so on the contrarie it can not be, but all they must be filled with ioye, who by the inwarde testimonie of the anointing of faith, and by the outwarde of holie baptisme are assured, that they are vnder Christe the King of righteousnes, and are tran­slated out of the kingdome of darkenesse into the king­dome of Christ, Coloss. 1. and haue the king­dome of the sonne of GOD euen begone in them, as Christ saith, the kingdome of God is in you, or amongst you. The Angel exhorteth vs to this ioye▪ in y^e verie manifestation of this king. Luk. 2. verse 10.11. Be not afraide: For beholde I bring you glad tydinges of great ioye, that shal be to all the people, to wit y^t this daie a Sauiour is borne vnto you, in the citie of Dauid, which is Christ the Lorde. [Page 120] Hence is the same peace and good will in the heartes of beleeuers, of which afterwardes that same multitude of heauenly hostes doe men­tion in their songe: Glorie in the highest hea­uens to God, peace to the earth, A good wil in men. Like as therefore in times past when Salomon by the commaundement of God was annoynted, there was publike ioye amongest the people of God: because they knewe that God woulde doe them good, and defend them by the hande of a king: so also we when wee heare out of the worde of God, that our Lorde Iesus is Christ, that is, that same annoynted of the lorde, we ought together with the Angels to be filled with an exceeding ioye of minde: being surely persuaded that euen in this verie thing that the heauenly father, hath appoin­ted, and in verie deede giuen his owne sonne Christ, that is annointed to be our king, that he doeth openly from heauen declare, that hee by this sonne will become the euerlasting resto­rer and defender of his Church.

Why Christ was annointed, not onelie to be king, but also Priest?

IT followeth that we declare, whie he was not onely annointed to bee a king, but also a Priest. The reason is because the kingdome of Christ was so to bee established, that he must satisfie for euer, the righteousnes of God; and so this begonne peace & promised grace might staie vppon a sure and sound foundation. Now [Page 121] the foundation is the euerlasting priesthood of Christ, that is, that same gift which not onely by commaundement, but also by solemne oth, in a wonderful wisedome and mercie, is from the father laide vpon this certaine person, whereof these are partes. First the prayer of so great a person, most pure and most holy, toge­ther with a sacrifice matchable with the sinnes and wickednesses of all beleeuers. Io. 17. Heb. 7. the other, the shewing of himselfe before the face of the father in the heauens, after this sa­crifice is offered vp. Hebr. 9 vers. 24. Because it was ordained of God by an oath, and by an vnchangeable decree of God, which we may surely trust to, that Christ should shewe him­selfe (to witte his owne bodie and soule taken into the vnitie of his person, in which all our sinnes were punished) without ceasing before the face of the father, that alwayes the efficacie of that Sacrifice once offered vp, might florish and be of force before the father.

Of the profite that we take by this that Christ was anointed to be a priest.

THe chiefe profite is, that I haue a certaine person, which hath sacrificed for mee, and continually maketh intercessiō for me that y^e force of his intercessiō made, & sacrifice offred vp in earth, might alwaies be of force in the sight of God, as it is saide in the Psalme 110. The Lorde hath sworne and will not repent him: Thou art a Priest for euer. Nowe an euerlasting priest [Page 122] is not without an euerlasting vse and fruite of his priesthoode towarde his faithfull. But wee will speake more aswell of the kingdome, as of the Priesthoode in the article of sitting at the right hand of God.

Why also was he annointed to be a Prophet?

THe reason why hee was annointed to bee a Prophet, is because that same priestly king­dome, in which euerlasting righteousnes and peace should florish, was to bee established by the scepter of his worde, that is by the prea­ching of the Gospell, and in the power of the spirite whereby he was annointed. And truelie so was it foretold by Esay, The spirit of the Lord is vpon me, because he hath annointed me, that I should preach glade tydinges vnto the power; he hath sent me, that I shoulde heale the contrite in heart, as our Lorde affirmeth in the 4. of Luke that it was fulfilled in him. Therefore hee saith vnto Pilate, that his kingdome was not of this worlde, that he came into the worlde, that he might giue testimonie vnto the truth. I vnderstande Christ therefore, so to be annointed a Prophet that hee being sent out of the bosome of his heauenly father, in mans na­ture, was annointed with the fulnes of the holy Ghost, that being ful of grace and trueth, hee might cleerly and manifestly set forth vnto vs that same mysterie hidde from the beginning, the euerlasting will and counsell of God con­cerning the redemption of mankinde. Iohn 1. [Page 123] The onely begotten sonne which is in the bosome of the father, he hath shewed it vnto vs. Furthermore also, that the same Christ may effectuallie teach vs to the end of the worlde: For which cause hee also hath promised his presence by the office of teaching: Beholde I am alwayes with you euen to the end of the worlde.

Of the fruite of Christes propheticall office.

THe Lorde Iesus is anointed with the spirite of prophesie, to this end, that we should by no meanes doubt of the vnchangeable wil of the father towarde vs. Heb. 1. God in times past, at sundrie times and in diuerse maners, spake vn­to our fathers by the Prophetes, but in these last times he hath spoken vnto vs by his sonne. Further, who dareth to say, howe shall I knowe the will of God towardes beleeuers? seeing the sonne him selfe to whome the minde, and will of the father is throughly knowen, hath ope­ned the will and promise of the father in the Gospell. The other fruite is nowe declared, for that it teacheth vs effectuallie to the end of the worlde, and transformeth vs into that, which we are taught of him, 2. to the Corinth. 2. vers. 17.18.

Howe far forth those things which are spo­ken concerning the office of Christ, or of the priestly & prophetical kingdome of Christ, agree with the doctrine of the free coue­naunt.

[Page 124]BVt same man will say, that same priestly kingdome, that thou hast said, to be establi­shed by that same Messias or annointed of the Lord, by the scepter of the word and power of the spirite, is it not that same euerlasting co­uenaunt or worke of saluation that standeth in the free forgiuenesse of sinnes and vndeser­ued gift of the holy Ghost and euerlasting life? Yes verilie. For that same couenant of saluation made with Abraham, was renewed with Dauid and to him was promised, out of his seede an euer­lasting king, who shoulde be the mediator of this couenaunt. Psalme 89. And in the first of Luke the Angel saith to Marie, This shall be great, and he shal he called the sonne of the most high, and the Lorde God shall giue vnto him the seate of Dauid his father, and he shall raigne ouer the house of Ia­cob for euer, and there shall bee no end of his king­dome. And a little after Zacharie the father of Iohn Baptiste, being full of the holy Ghost, prophecied saying, Blessed be the Lorde God of I­srael, because he hath visited and redeemed his peo­ple, and hath lifted vp an horne of saluation vnto vs, in the house of Dauid his seruaunt, as he hath spoken by the mouth of his holy Prophets, which were since the world began, that it should come to passe, that he would saue vs, from our enemies, and out of the hande of all that hate vs: that he shoulde shewe mercie towardes our fathers, and be mindfull of his holy couenaunt, of the oath which he sware vnto Abraham our father, that he woulde giue vnto vs, &c. to the end of the Chapter. Therefore I vnderstand, that by the title of Christe or annointed the office of the [Page 125] mediator of the couenaunt is expressed, to wit by what way and meanes the heauenly father leadeth vs, to saluation, promised and sworne in the couenaunt by the hande of the mediator, that is to say, by his merite and vertue. Nowe the meane is, because the father hath annointed this Iesus to be the prophet or teacher, who can informe vs of this free couenaunt of God: to be the Priest, who confirmeth and ratifieth this couenaunt by his intercession and sacrifice: and to be a king, who maintaineth his couenaunt made, and enricheth and defendeth his faith­ful & confederate ones: & so, that in the whole businesse of saluation, wee flie by faith vnto Christ, as to him whom the father hath signed, as Christ himselfe speaketh of him selfe. Ioh. 6. And first for that which concerneth the Prophe­ticall office of Christ, I thinke, that to pertaine to the couenaunt in such sort: to wit, that firste of all, men bee instructed of the free coue­naunt of saluation, and therefore When in times past God spake after sundrie sortes and wayes by the Prophetes, nowe at length hee woulde speake vnto vs by his sonne. Heb. 1. to wit, clothed with mans nature: For otherwise the sonne also spake by the Prophetes 1. Pet. 1. Wee must therefore fullie resolue, that the euerlasting Sonne of God, who is in the bosome of the father, was sent a legate vnto vs, and taking our fleshe vp­pon him was annointed with the spirit of wise­dome and power, that he might cleerely and fully laie open vnto vs, that same euerlasting Counsel of entring into league and couenaunt [Page 126] with vs, & might declare y^t same good and vn­changeable will of God towards vs, whereby he hath freely chosen vs to himself in y^e sonne, and might frame vs to true amēdement, & to beleue the Gospel: yea might also confirme his do­ctrine by miracles, as by healing the blind, by raising vp the dead &c, which neither the diuel nor anie creature can followe. That he might also adioyne the sacramentes as holy signes to the renewed couenaunt, to wit baptisme, and the Lords supper. Moreouer, concerning the priestlie officie, I thinke it so to belong to the couenant: that euen like as the Propheticall office of Christ, instructeth vs of the couenaunt and of a full reconciliation with God in Christ; so the priestly office goeth further, and offereth vp the verie price of this reconciliation, to wit a perfect sacrifice with intercession, wherby the mediator of Gods righteousnes doeth perfectly satisfie for our sinnes, which did let and keepe of the couenaunt, and without the clensing whereof that same prophetical ambassadge frō heauen had beene taken in vaine to intreate of the couenaunt: seeing neither wee can satis­fie for our sinnes our selues, neither would God denie his owne righteousnes. Last of all con­cerning that kingly office, forsomuch as it was not enough for a mediator to haue taught vs of the couenaunt, and to haue sanctified it by the offering vp of his body and bloode, vnlesse hee likewise should defend & maintain y^e couenant against y^e assaults of y^e enemie, & should throgh his might build vp a people in himself day by [Page 127] daie more and more repaire & frame the same, being endewed with spiritual giftes to euerla­sting life: therefore the heauenlie father would that the same mediator should be the head and giuer, both of the conseruation of grace gotten, and of an effectual communicating, and main­teining the same. Ephes. 1.23.24.

Testimonies out of the Prophets and A­postles.

FOr he receaued of God the Father, honour,2 Pet. 1. and glo­rie, when there came such a voice vnto him from the excellent glorie: This is my beloued sonne in whom I am wel pleased. And this voice we heard when it came from heauen, when we were together with him in the holie mountaine: and we haue a most sure worde of the Prophets, to the which ye do wel, that you take heede as vnto a light that shineth in a darke place, vntil the day dawne and the daie starre arise in your heartes, so that ye first know this, that no prophesie of the scripture is of any priuate interpretation. For the prophesie came not in olde time by the will of man; but holie men of God spake as they were moued by the holie Ghost. Psalm. 2. I wil shewe out of the decree. The Lorde of hoastes hath saide vnto me. Thou art my sonne, this day haue I begotten thee. Aske of me, and I wil giue the nations for thy possession; the endes of the earth, I say, for the right of thy possession. And a little after. Kisse the sonne, that he be not angrie. And in the ende, Blessed are al [Page 128] which trust in him. Al these thinges agree not to Da­uid, but to the sonne who is appointed heire of all things. And to the Heb. 1. Hee hath spoken vnto vs by his sonne, by whome also hee hath made the worlde: who being the brightnes of the glorie and the engraued forme of his person, and bearing vp all thinges by his mightie worde &c. And a little after. Vnto which of the Angels said he at any time, Thou arte my sonne: This day haue I begotten thee &c. And in the same place: And againe when he bringeth his first begotten sonne into the worlde, he saith: And let all the Angels of God worship him. Psa. 97. ver. 7. Io. 1. We haue seene his glorie as the glorie of the only son of God. & ver. 10. He was in the world, & the world was made by him: but the world knew him not, He came vnto his owne, & his owne receaued him not: But as manie as receaued him, to them he gaue power that they should bee made the sonnes of God, euen to them that be­leeue in his name.

What the meaning of these wordes is, His onely begotten sonne.

THe ende of these wordes is, that our faith shoulde be stable, first, that we beleeue in the true God, when wee beleeue in his on­lie begotten sonne, who is begotten of the sub­staunce of the father, and therefore by nature is verie God, as before is shewed. Then also, that we be no lesse vndoubtedly persuaded of the wonderfull loue of God towardes vs, sur­mounting the loue of all creatures, who hath so loued the world that he hath giuen his one­ly [Page 129] begotten sonne, that all that beleeue in him should not perish, but haue euerlasting life. Io. 3. And so God not only dealeth with vs by pro­mises, and by oath: but also by giuing his son, in whom all the promises are yea and Amen.

To be short, that all thinges which he hath suffered for our saluation, and whatsoeuer thinges followe in the other articles of faith, be esteemed of the worthinesse of this person, which is the onely begotten sonne of God. Galat. 4. vers 4.5. Mat. 3. vers 17.

Why the scripture calleth him the onely be­gotten, seeing all we which beleeue, are the sonnes of God.

THerefore the Scripture calleth him the on­ly begotten sonne of God, that he may put a necessary difference betweene Christe and all the faithfull. For Christ is called, and indeede is the onely begotten sonne of God, because he is y^e only euerlasting son of y^e euerla­sting father, begotten of the substance of y^e fa­ther before al worlds: and therefore is very God in whō we ought to beleeue. Pro. 8. Ioh. 1. Now we are called and are the sonnes of God, not by nature, but by adoption and grace, through which, God hath vouchsafed to adopt vs to be his children, whilest he hath made vs, through faith engrafted into his sonne, his true and liuely members, who otherwise were the mē ­bers of Sathan, and by nature the sonnes of wrath. Ioh. 8. Ephes. 2. But in meane time, that same adoption, and name of the sonnes of God, [Page 130] is not onely an emptie title; but when we are in truth members of the sonne of God, we haue by his grace a true communion and fellowship with him, in respect of which he is called the first begotten amongest many brethren. Rom. 8. And surelie if the Adoption made of men be not a vaine and an emptie title, but such an ac­ceptation of another mans childe, to be a sonne, whereby in truth all the right of sonnes is communicated vnto him, as if he were a true and naturall sonne: certainly by that same a­doption of God, whereby we are so engraffed into his sonne, that we are gouerned & quic­kened by his spirit, we do not onely receaue the title, but the full priuiledge and right of the sonnes of God. Rom. 8. For he hath giuen this priuiledge, dignitie, right, and power to all, as many as haue receiued the Lorde Iesus, that they should be made the sonnes of God. Ioh. 1. And in the first Epistle of Iohn the first Cha­piter. That which we haue seene and hearde declare we vnto you, that ye also may haue fellowshippe with vs, and our fellowshippe or communion is with the fa­ther, and with his sonne Iesus Christ. And these things write I vnto you, that your ioye may be full. All the faithfull therefore haue not a meane and com­mon couenant, but a most excellent couenant with God, whilest he will haue his confede­rates, to be in the place of sonnes, making thē members of his onely begotten Sonne, from whom they are neuer plucked away, and rege­nerating or rather renueing them through his spirit; so excelent & notable a couenāt, I say, in [Page 131] euery respect, that we may freely say with the Apostle to the Rom. 8. that he that hath not spa­red his owne sonne, but hath giuen him for vs all, howe can it be, that he should not together with him giue vs all thinges? Yea, but this same couenant grounded vpon so excellent loue of God to­wardes vs, is so sure and vnmoueable, that we may farther say, with the same Apostle, I am persuaded, that neither death; nor life, nor Angells, nor Principalities, nor powers, nor thinges present, nor thinges to come, nor height nor depth, nor any other creature, shalbe able to separate vs from the loue of God which is in Christ Iesus our Lord.

Testimonies out of the Prophetes and Apo­stles.

THe Lorde hath said to my Lorde, &c.Psalm. 110. And Matthew 22. verse 42.43. Actes. 2 verse 36. Therefore all the house of Israel knowe for a suretie, that God hath made him both Lorde and Christe, this Iesus I say, whom ye haue crucified. The end and drift of these words is, that being entred into league with so faithful a Lord (who hath redeemed them from the power of darkenesse, neither with golde nor siluer, but with his owne blood, making thē his owne peculiar, and not onely he so purchased them, but he protecteth and preserueth them being so purchased, with a speciall care) they might safely and with assured confidence of minde committe themselues vnto him, yea; and yeelde vp themselues to be kept for euer.

[Page 132]Againe they are also admonished, that they are not in their owne power, but are bought with a price that both in bodie and soule which are Gods, they may glorifie God. 1. Corinthians 6. And to the ende all that are confederate and beleeue, shoulde willingly suffer them selues to be gouerned of such a Lorde, to wit, by his worde and by his spirit, who to the ende he might haue vs vnder his lordship & gouernment, was appoin­ted of the father head of the Angels, and of all beleuers.

Testimonies out of the Prophetes and Apostles.

Genes. 3. I will put enimitie betweene thee and the Woman, and betweene thy seede, and her seede. It shall bruise thy heade, and thou shalt bruise his heele. To the Gala. 4. But when the fulnes of time was come, God sent forth his sonne made of a woman, &c.

That the sonne of God must take the nature of man of the stocke of Abraham.

GEnes. 22. In thy name shall all the nations of the earth be blessed. Gala. 3. Act 3. in the ende, and Luke. the 2.

That the stocke was restrained to the tribe of Iudah, and here somewhat concerning the time that the Messias should be giuen.

GEnes. 49. The tribe shall not desist from Iehu­dah, nor the Lawgiuer from the middest of his feete: vntill his sonne come, and obedience of peo­ples be made vnto him: fulfilled in the 2. of Luk. ver. 1. Where the whole worlde is taxed, and therefore nowe the scepter was departed from Iuda, when the tribe of Iudah was taxed of Augustus, and therefore also Marie together with Ioseph. And herevnto belong those prophesies, which are to be seene in the 6. of Zacharie, ver. 11. Take therefore siluer and gold, that thou maist make crownes, and put them vpon the heade of Iehos­chuhh the sonne of Iehosadac the high Priest: Thou shalt say vnto him after this manner, so saith the Lord God of hoastes, in saying: Beholde a man whose name is a slippe, who shall bud foorth out of his place, and hee shall builde the Temple of the Lorde of hoastes: Hee I say, shall build a temple to the Lorde of hoastes, and the same shall beare away comelines, and shall sit and beare rule vppon his seat, and hee shall be a priest vpon his seat, and the counsell of peace shall be betwixt both. And let there be crownes for euerie one, for Helē, for Tobiah and Iedaiah, & to Hen, the son of Zephaniah for a memoriall in the temple of the Lorde of hoastes: and they that are farre of shall come and builde in the Temple of the Lorde, &c. And Ezechiel the 21. So hath the Lorde God of Hoastes saide: Remoue awaie the Diademe and the crowne: This which is [Page 134] nowe, shall not be that. I will aduaunce the humble, & will throw drowne the proude, I will ouerturne, ouer­turne, ouerturne it, and it shall be no more vntill hee come whose right it is, and I will giue it him. Of the time of the comming of the Messiah, note both these diligently, that hee must be borne, when the scep­ter shoulde be taken away from Iehudah, as hath beene shewed: and yet notwithstanding whilest the Temple and Priesthood should yet stande: as Daniel saith in the 9. Chapter. After 62. weekes Christ shall be cut off, and there shall be none to helpe him, and the peo­ple of that Capitaine to come, shall scatter that citie and that sanctuarie.

Of the place of his birth, touching the flesh; & also of his comming forth from the dayes of eternitie in respect of his diuine nature.

MIchee 5. And thou Bethlehem Euphratah art lit­tle to be among the thousands of Iudah: yet out of thee shall hee come foorth vnto me, that shall be ruler in Israel Whose goings foorth haue beene from the beginning and from euerlasting. With what a wonderfull prouidence of God was this prophesie ful­filled: Whilest Ioseph and Marie by the edict of Au­gustus, are called into Bethlehem, where shee brought foorth Christ? See Luk. 2. in the beginning of the chap­ter, and with what a wonderfull prouidence the wise men were lead vnto the place, being holpen of Herod and of the Scribes. See the seconde of Matthew.

Of the holinesse of his concep­tion.

IEremie 23. Beholde the dayes come, saith the Lord of hoastes. And I will raise vp a braunch to my ser­uaunt Dauid, and this is his name whereby they shall call him. The Lorde of hoastes our righteous­nesse. The prophesie is fulfilled. Luke 1. verses 31.22.33.35. Daniel in the 9. Chapter foretolde that the holinesse of holinesses must be annointed, where­by in verie deede he sheweth plainely and cleerely, that his conception must be holy, and must be the seconde Temple yet standing. What, that the Prophet Isai­ah, and Haggeus foreshewed that it shoulde come to passe, that the glorie of the seconde Temple should be much greater then the glorie of the first, it shoulde be euerlasting: was it not truely fulfilled in this most pure conception of the Sonne of God, [...]. in which by the power of the holy Ghost, that same euerlasting worde hath personally vnited the humaine nature, and hath begon to dwell in it, as in his owne Temple? As also Christ himselfe nameth his body a Temple. Ioh. 2. So both the prophesies are fulfilled, not as in a temple of stone, or a figure, whose glorie was much lesse then the glorie of Salomons Temple, neither did that Tem­ple continewe euerlastingly, but after the Messiah was exalted, to wit, that same true Temple was ta­ken away into the fathers glorie, neuer after to be buil­ded againe. The prophesie of Isaias is playne in [Page 136] the 60. Chapiter, vers 13. The glory of Lybanon shall come vnto thee, the firre tree, the elme, and the boxe tree together, to bewtifie the place of my sanctuary: For I will glorifie the place of my feete. And in the same place, I will make thee an eternall glorie, &c. The Prophesie of Haggai in the second Chapiter is more notable: So saith the Lorde there. Speake nowe vnto Zerubbabel, the sonne of Shealtiel, Prince of Iudah, and to Iehosua the sonne of Iehozadak the high Priest, and to the residue of the people saying, who is lefte a­mong you that sawe this house in her fi [...]st glorie, and howe do you see it nowe? Is it not in your eyes in com­parison of it, as nothing? Yet now saith the Lorde of hoastes, strengthen thy selfe Zerubbabel, &c. And a litle after: Thus saith the Lord God of hoastes, yet a little while, and I will moue the heauen and earth, and the the sea, and the drie land: and I will moue all nati­ons, and the desire of all nations shall come, and I will fill this house with glory saith the Lord of hoastes. Siluer is mine, and golde is mine, saith the Lorde of hoastes. The glory of this last house shalbe greater then the first, saith the Lorde of hoastes.

Of the virgines bringing forth a childe.

ISay Chapter 7. The Lorde shall giue you a signe: Beholde a virgine shall be with childe, and shall bring forth a sonne, & thou shalt call his name Im­manuell. Thou hast the fulfilling of it, in the 1. of Mathew verses 22.23. To which adde the Prophesie of Isay. Chap. 9. A litle childe is borne vnto vs. [Page 137] A sonne is giuen vnto vs, and the gouernement was vp­on his shoulder, and he shal cal his name wonderful, Counsailour, the mightie God, father of euerlastingnes, Prince of peace. Fulfilled in the 2. of Luke. ver. 11.14.

The meaning of the wordes: which was con­ceaued by the holy Ghost, borne of the vir­gine Marie.

THe meaning is, that the euerlasting Sonne of God of the same substance with the Fa­ther, without any putting off, of his diuine nature, without any conuersion or commixtiō, was made that which he first was not, to wit man, which the Scripture enterpreteth. He tooke the seede of Abraham, that is our flesh of the virgine Marie, and his verie humane soule, and that by the power of the holy Ghoste, that he might be like vnto his brethren in al things, sinne onely excepted, Ioh. 1. And to the Hebr. 2. and the fourth: 1. Tim. 3. Rom. 1.

The consolation which a faithful man con­ceaueth by this pure conception.

WE conceaue hereof this consolatiō: first, y^t we haue an vndoubted and true media­tor with God, in al thinges that we haue to do w^t him, as who hath not onely the com­muniō of one, but of both natures, to wit diuine and humane. Againe that he is such a Media­tor, whose bodie and soule in the verie concep­tion were sanctified: first that he might be a [Page 140] pure and holie sacrifice, through which all our corruption might be cleansed, that it might not be laide vnto our charge. Heb. 7. verses 26.27. Rom. 7. verse 20. and the 8. verse 1. Moreouer to y^e end that y^e efficacie of his fulnes, might by litle and little sanctifie this defiled lumpe of ours, vntil he deliuer vs fully from that same natural corruption, and by the same holie spi­rite, whereby that substantial worde hath san­ctified both soule and bodie, euen from the wombe, might also reforme our soules and bo­dies in the time appointed of God, according to his owne image, Io. 1. verse 16. & the 1. Cor. 15. verse 45.47.48.

The drifte and purpose of this article, and how necessarie y^e true vnderstanding therof is.

THis same article concerning the person of Chirst, which consisteth of two natures, the humane & the diuine, knitte together by a personal vnion, euerlastingly, & yet the proprie­ties of either being kept euerlastingly, contai­neth the foundation and piller of the kingly Priesthood of Christ, and consequently of his euerlasting priesthood betwixt God and men. For it is mans happines, to be ioyned with God, the fountaine of al goodnes, 1. Ioh. 1. Contrari­wise it is the greatest vnhappinesse to be separa­ted from God. But man had separated himselfe by sinne from God, and had entred into coue­nant with the deuill. Euen like as therefore there was a certaine person by whom sinne en­tred [Page 137] into the world, and by sinne death, and so became as it were the cause and foundation of falling away from God, & ending into league with the diuel: so also must there be a cer­taine person appointed of God, that might be the foundation and cause of reconciliation, and of neuer breaking that same coniunction with God, the fountaine of all happinesse. Now this person is the euerlasting sonne of God, with all the proprieties of the diuine nature, and very man, with all the proprieties of mans na­ture. And euen like as there must both these na­tures, true and sound, the proprieties of either being kept in one person of Christ to reconcile man to God, and to strike this couenant: so also to kepe this couenant, that according to the promise & oath of God it may be euerlasting, both natures must remaine for euer sound with their proprieties, vnlesse we will haue the coue­nant, in the verie piller and foundation to be shaken. Therefore Satan hath alwaies gone a­bout, and yet doth by his instrumentes, either altogether to denie one of the natures, in the Mediator of the couenant, or else vtterly to o­uerthrow it. For euen like as when the roote of a tree is hurt, the braunches also wither, and no fruite can be hoped for: euen so the doctrine being corrupt, concerning the person of Christ, and the two natures in the same person, toge­ther with their distinct proprieties, the doctrine also of the Priestly, and Kingly office of Christ remaineth corrupt, which are, as it were y^e fruits of the doctrine concerning the person.

The causes of this foundation, and first, why the mediator must remaine verie man, and that euerlastinglie, keping the proprieties of the humaine nature.

THe end of once taking & neuer putting off againe mans nature, was that God might declare his vnchangeable righteousnes and wrath against sinne, and his mercie towardes vs. His iustice, I say, and his wrath whilest he will not so make his couenant, that he be found vn­righteous and a lyer, who had truely and righ­teously pronounced: in what day soeuer you shall eate of that tree, you shall die the death. And Psal. 5. Thou art not a God that wilt ini­quitie. Therefore he punished sinne, in the flesh of man, yea in the flesh of his onely begotten sonne: that his high and vnchangeable righte­ousnesse, truth, and wrath against sinne, might be manifest to the whole worlde: His mercy, whilest he punisheth not our sins in our selues, which notwithstanding he might iustly do, but deriueth his wrath vpon his onely begotten sonne, that he might in very deede declare his infinite mercy towardes vs. Therefore wonder­fully, and with great wisedome, the righteous­nesse and mercy of God do meete and agree to­gether, or rather that same loue towards man­kinde in Christ Iesu. I will speake more large­ly that the matter may be more euident. God going about to enter into couenant with man, or willing to reconcile man euerlastingly vn­to [Page 141] himself, wold yet so shew his mercie, y^t he de­nied not his righteousnes, which is essētial vnto him, & which he can no more denie, thē he can denie himself. Now the seuere & exact righte­ousnes of God required y^t forasmuch as corrup­tion and transgression cleaued in mans nature, that is to say both in our soule and bodie: so also in the same, that is in the nature of man taken of the sonne of God, of y^e same substance, and like in all thinges vnto vs (sinne onely ex­cept, which neither belongeth to the substance nor to the properties of man as he was created of God) there should be a satisfaction, and re­paire. For like as by one man sinne hath entred into the worlde (as the Apostle saith to the Rom. cap. 5.) and by sinne death, and so death hath passed vpon all men, in as much as al haue sinned: and as by the disobedience of one man manie are made sinners: so by the obedience of one many are made righteous. Also. If by the sinne of that one many are dead, much more the grace of God, and the gift through grace, which is of one man Iesus Christ, hath abounded to­wardes many. Wherefore Christ must be very man both in soule & bodie, who by obedience euen to death, and to the death of the crosse, might satisfie the vnchangable righteousnes of God, who would not punishe that in Angels, because men had sinned, but in the verie nature of man, therefore the sonne of God tooke not Angels, but the seede of Abrahā, that is, the very nature of man of the seede of Abraham. Heb. 2.

Secondly, it behoued the mediator of the e­uerlasting [Page 142] couenant to bee brotherlie affected towardes vs, and therefore he must be our verie brother in deede, and abide so for euer, with all the proprieties of a verie brother in deede, as is plainely taught in the second chap. to the He­brues: He that sanctifieth, and they which are sanctified are al of one. For which cause he was not ashamed to cal them brethren, saying, I will declare thy name vnto my brethren: in the middest of the Church I will sing praises vnto thee. And that we may knowe, that like as the Sonne of God was not ashamed, to become once our brother, with brotherly affection, & other verie humaine properties: so also y^t he is not now ashamed of vs, neither that he hath put off nature or affectiō, and other very properties of man, and of a brotherly nature, the Scripture saith in the end of the Chapter. Wherfore in al things it behoued him to be made like vnto his brethren, y^t he might be merciful & a faithfull hie priest in thinges which were to be don with God, that he might make reconciliation for the sinns of the people. For in that he suffered, whē he was tempted, he is able to succour them which are tempted. And least any man should cauil, that Christ after his ascension into heauen begā to be ashamed of vs, and to put off the na­ture of a brother, that is that verie nature of man, and the properties thereof: Heare what the spirite of trueth saith farther in 4. cap. of y^e same Epistle. Hauing therfore an high priest which hath entred into the heauens, euen Iesus y^e sonnne of God, let vs hold fast our profession. For we [Page 141] haue not an high Priest, which cānot be touched with the feeling of our infirmities, but was in al thinges tempted in like sort, yet without sinne. Let vs therfore go with confidence (now he set the foundation of confidence to be in this, that we haue an highe Bishop, who not onely hath the nature of God, but also of man, a very bro­ther in deed, hauing not put of the properties of nature, so y^t he can haue compassion vpon vs) to the throne of grace, that we may obtaine mercy and finde grace to helpe in the time of neede.

Thirdly, God hath confirmed by oath, that the fruite of the loines of Dauid, should raigne for euer. Psal. 133. and the 89. It must needes be therefore that Christe this king be of the sub­stance and loines of Dauid: and continue an euerlasting kinge, and very man; not onely in name, but in the very substance and properties of a naturall fruite sprong from the loines of Dauid, and abiding and raigning worlde with­out end, in the throne of Gods maiestie in the highest heauens. Hebr. 1. Which thinge brin­geth vs exceeding ioye in euerlasting life, for that we shall behold our nature, in our brother and heade Christ, to be adorned with so great glorie in all eternitie.

Causes, for which it must needes be, that the mediator of the couenant, be very God, with all the properties of God.

THe causes for which it is necessarie that the mediator be not onely very mā, but also ve­ry God, be these. The chiefe cause is, because [Page 144] God would declare his infinite loue. And this is the meaning of that, So God loued the worlde (so I say) that he gaue his only begotten sonne, &c. The second cause is next vnder this: be­cause he had receaued a commandement of the father, that required an almightie worker (to wit a commandement, by his merite and vertue to saue the elect.) Nowe there is but one Al­mightie, euen God. Ioh. 10. vers. 18. Out of this same second cause, which properly belongeth to Christ, these endes are deriued: The first con­cerning desarte. For therefore must the Media­tor be verie God, that, that same obedience of Christ, whereby so great a person, which is equal to the father, humbling himselfe in the nature of man, that the curse might be made in it, might be from the beginning of the world for al eternitie to come a matchable price, or ra­ther a price of redemption for the sinnes of all the elect of the whole worlde, euen that the price might wey downe our sinnes. Therefore in the 20. of the Actes it is saide, That God re­deemed his Church with his bloud. And in the 9 to the Hebrues, Also, grace hath abounded aboue the fault. This obedience of the Sonne when it is made a sacrifice for vs, it surmounteth all obe­dience of Angels, and al other creatures.

The second end is, that seeing he must be a Sauiour, no lesse in vertue then in merite: he must first in himselfe ouercome our sinne, the wrath of God and death▪ Nowe that the waight of the infinite wrath of God in the manhoode might stand & ouercome, and moreouer that [Page 145] he might raise himself frō death, it was necessa­ry y^t he that should suffer, should be very man in such sort, that he might together be infinite, that is the true and euerlasting God: that is, that his manhod should be personallie & inse­perablie vnited to his godheade, of which it should vpholden, that our saluation might not by any meane be in danger, seeing it is im­possible that y^t vnion should be dissolued. For God alone could not die (as one of the aunci­ent fathers haue wittilie said) neither could man alone ouercome death. Therefore to the Romans Ca. 1. he saith y^t he is declared to be the sonne of God by the power of his resurrection. Moreouer by his power, it behoued him also to ouercome sinne and death in vs (Ioh. 5.) to witte by giuing faith, whereby that merite might be applied vnto vs, and the holy Ghoste through, whō he might restore in vs the image of God, and quicken vs euerlastingly, and also maintaine that saluation so gotten: Now for­asmuch as all these things are of nature belon­ging to him who is almightie, it was necessa­ry that he by nature should be God almightie. For who could haue performed that, but he through whom man in the beginning was made after the image of God? Coloss. 1.3. who could haue giuen the holy Ghost which is God, but he which is God himselfe? who could haue restored euerlasting life, but y^t same word, the sonne of God, in whō life is from y^e begin­ning? Io. 1. Finaly forasmuch as God hath said, I am y^e Lord, & besides me there is no sauiour it [Page 146] was necessarie that our sauiour Christ, which by the decree of God was appointed, to obtaine and bestowe saluation, should be very God, with all the properties of the Godhead, omnipotencie, e­ternitie, infinite maiestie and glorie, without which he could neither be a Sauiour, nor abide for euer.

Why those same two natures must be vnited in the Mediator.

THat the foundation of that same couenant of grace, or rather of that coniunction be­twixt God and vs might be firme, GOD would haue these two natures in Christ to be knit together after a wonderful manner, to wit, by the vnion of persons. Now when we say y^t the diuine and humaine nature of Christe are personallie knit together, we vnderstand y^t the sonne who is God, hath taken mans nature into the vnitie of his person, and so God is ma­nifested in the flesh, and made man, but in the person of the sonne, and so as the proprieties of both natures remaine safe, aswel that the salua­tion of men might be obtained by that meane, that he had appointed: as also that it might be maintained and continued for euer. For salua­tion could not haue ben obtained, vnlesse mans nature, and the nature of God had bene knit to­gether in a personall vnion: First, because it had not beene the bloude of the Sonne of God, that was to be shed: and so it had not [Page 147] bene a sacrifice worthie enough, for the sinnes of the whole worlde. Moreouer, the hu­manitie could not haue beene able to sustaine the wrath of God, neither haue abolished the sinnes that were laide vpon it, vnlesse the diui­nitie had ben coupled vnto it, into the vnitie of the person, by a most firme and altogether vn­looseable knotte: both which, that same man Christ by the power of his diuinitie, being personally knitte vnto him, hath perfourmed. Acts 20. Philip. 2. Hebr. 19.14. Coloss. 1. vers. 14.15. And much lesse also might saluation nowe obtained be maintained, vnlesse they were knit together, and might so remaine for euer. For euen like as it was required for the entry to that priesthoode, and for the prouiding of full satisfaction, that there should be the body and soule of the sonne of God, in which there might be satisfaction: so also that the priest­hoode might be euerlasting, and an euerlasting intercession be made for vs, it must be, that that same humane nature be properly belonging to the sonne of God, which he must shewe before the face of the father in heauen, in which, as our sinnes are once cleansed, so it might be the pledge of our reconciliation for euer. Psal. 110.1. and the 4. Matth. 22. vers 44. Moreouer that same man Christ, could not by his vertue and power be a sauiour, vnlesse also he had the diuine nature ioyned vnto him, into the vnitie of person, from which, together as also from the father proceedeth the holy ghoste, who bringeth vs into the possession of Christ, engraf­feth [Page 148] vs into Christ, and begetteth vs againe in­to euerlasting life. 1. Cor. 15. verse 21.45. Rom. 8. verse 8.9. And surely as they can not any more fall from euerlasting life, whiche are truely once engraffed into Christe by the ho­ly Ghoste: so that very worde, the euerlasting Sonne of God, of the substance of the Father, to wit, that same very fountaine of life, in which life was from the beginning, [...]. Iohn 1. taken in the nature of man to endure euerla­stingly, must dwell bodily, that is to say, perso­nally. For seeing that same highe maiestie of God, was moste farre separated from our wretched condition, and yet notwithstanding, hee had appointed for his infinite loue to­ward vs moste wretched castawayes, through grace to ioyne his diuinitie, which is the fountaine of all happines, to the end it might endure for euer, it was needefull, that hee should also ioine our humane nature taken out of the lumpe of mankinde vnto his diuinitie by a personal vnion. Col. 1. verse 9.10. Other­wise we should not haue had neerenes enough, nor sufficient stedfast kinred (as it were) with God, which might assure our faith, that God doth truely dwel with vs, & that Christ is, and euerlastingly should be, Immanuel, that is, God with vs. Isai. 7. Mat. 1.

What the personal vnion is, and wherefore it is that the properties of both natures must remaine whole and sound in it.

[Page 149]THe personall vnion, is the knitting toge­ther of two natures in Christ, to wit, of the diuine and humane: in which, admitte that the one be and remaine the maker, and without beginning: and the other be and remaine cre­ated, and therefore haue a beginning: one be of the same substance together with the Fa­ther; the other be of the same substance with vs: one be almightie, because it is God; the o­ther be not almightie because the creature is not the creator, neither are there two almigh­tie ones, but one almightie one: one be and remaine infinite, but the other be not infi­nite but finite, hauing a finite head, armes, feete, &c. Admitte (I say) that these natures are most diuerse, and remaine euerlastingly distinguished in their properties (for as much as the creator will euerlastingly remaine di­stinct from all creatures, yea from that same lumpe which it hath taken) yet notwithstan­ding, they are so coupled together, that they make one Indiuiduum, to wit, Christe. All this may be seene by the conception, in which that same personall vnion was once perfectly made, neither was it euer afterwardes otherwise made. Ioh. 1.3. cap. 14. Hebr. 2.16. Seeing ther­fore that the couenant of saluation, betweene God and men, is euerlasting, it must needes be concluded that in the person of Christ as in the foundation, these two natures are so euer­lastingly vnited together, that in meane season the trueth of either nature, remaine for euer with their properties, and that neither be swal­lowed [Page 150] vp of the other, vnlesse we would haue the couenant to be weakened and plucked vp from the very foundations. For euen like as for y^e entring into the couenant and reconciliation with God, that both those natures in the medi­atour, must be true and sound, keeping their properties: so also forasmuch as the couenant & conjunction must endure in all euerlasting­nes, that this same our true and very flesh and bones may enioye the same happines, & y^t after our resurrection, Philip. 3. it behoueth also that in the foundation, to wit in the mediator, vpon whome the office of sauing vs, is euerlasting­ly laide, there remaine for euer the same whole humaine nature both soule and body, flesh and bones. For the nature of any one beeing ouer­throwen, or the properties thereof denied, the couenant it self falleth, that is, it can neither be entred into, nor be preserued, as before is shewed

Testimonies out of the Prophets Apo­stles, whereby it is shewed, that Christ must not die by tumult: but must suffer vnder a iudge: and that when a straunge magistrate should exercise iudgement.

Isai. 53.HE was reckoned amongest the wicked. Therfore, be must not perish by tumult, but must be iudged or reputed amongest the wicked. Wherto also that be­longeth: He was woūded for our iniquities, & smitten for our wickednesses. The chastisemēt of our peace was vpon him, and in his stripes we were healed. And in the same place, He was taken away by iudgement: There­fore he must come into iudgement. With these Prophe­ticall [Page 151] sayinges, agreeth truely that Propheticall ex­plication of Christ, which is extant in the 18. of Luke. Beholde we goe vppe to Hierusalem, and all thinges shalbe fulfilled that are written by the Prophetes con­cerning the sonne of man. He shalbe deliuered vp to the nations, and shalbe mocked, and euill entreated of them. And after they shall haue whipped him, they shall kill him, and the third day he shall rise againe. And Luke the 24. To those that went to Emaus, he saith, O fooles and slowe of hearte to beleeue all things, which the Prophets haue spoken. Ought not Christ to haue suffered these thinges, and to enter into his glorie? And beginning from Moses and all the Prophets; he interpreted in all the scripture, those thinges which were concerning him. Acts 4. They gathered themselues truely together against thy holy sonne Iesus whom thou anointedst. Herode also and Pontius Pilate with the nations & people of Israel, to doe whatsoeuer thy hand and Counsel had first determined should be done. Now that he must suffer, when a straunge magistrate exe­cuted iudgement (the which thing the very mention of Pontius Pilate sheweth) these Prophesies witnesse: Genes. 49. The Prophesie of the Patriarch Iacob. The scepter shall not depart from Iudah till Schiloh come, is throughly fulfilled when the scepter was translated from Iudah, and when Pilate in the name of Caesar executed iudgement. And the Prophesie of Zachary in the 6. cap. that a braunch shall builde a Temple, the glory wherof should become greater, then the glorie of the first Tēple. And then must altogether be fulfilled, as Ezechiel also in the 21. Cap. & the 26. ver. hath plainly prophesied, when the golden crownes should be taken from the heades of the Kings of Iudah. But when Pilate was president, the Iewes acknowledge that they haue no other king but [Page 152] Caesar: and so they professe that the crowne was taken from the heades of the Kinges of Iudah: therefore now the time was come, that they should destroy the temple of the bodie of Christ, and that that same branch should reedifie it againe, or that he should raise it vp the 3. day. The glorie of which temple (namely of the body of Christ raised vp from the dead, in which the Deitie dwelleth bodily) doth surpasse at this day, and shal doe euerlastingly, the glorie of the first temple, according to the prophesie of Haggai in the second Chap.

Why Christe must be condemned by a iudge before the iudgement seate?

THou must looke vpon God him selfe the Iudge exercising iudgement by the mouth of Pilate. Christe is set before the tribu­nal seate of GOD here in earth, laden with thine and mine wickednesses ready to receaue the sentence of the iudgement of GOD, and to beare the paine of condemnation. For seeing that we must haue beene set before the tribu­nall seate of the heauenlie iudge, and there be condemned▪ it behoued Christe for as much as he translated all our guiltinesse from vs to him selfe, to be set in our person, as a wic­ked person, before the tribunall seate, and to be condemned by God, exercising iudgement by Pilate, thinking nothing lesse. Now the end of this is, that all our sinnes being condemned at once of God himselfe, exercising a righteous [Page 153] iudgement, and being punished in his sonne, with the greatest rigor of righteousnes: wee might not be farther called into iudgement for them, before Gods iudgement seate, and much lesse be condemned for them. The scripture teacheth vs that our mindes are to be lifted vp to God himselfe the president or Iudge of this most heauie sentence, that we might haue sure consolation, that wee (if we beleeue in Christ) are fully exēpt from the iudgement of GOD. And that thing doeth that horror of Christe declare, when he crieth: Let this cuppe passe from mee, &c. because he knewe that hee must appeare before the iudgement seate of God, & must drinke of that cup of condemnation for vs. Isay 5.3. God woulde by weakening him bruise him, and treade him vnder. To the Ro­mans 8. For that which was impossible to the lawe, inasmuch as it was weake because of the fleshe, this did God, sending his sonne, in the si­militude of sinnefull fleshe, and for sinne con­demned sinne in the fleshe. And againe in the same place. God spared not his owne sonne, but gaue him for vs all. And 2. Cor. 5. Him who knewe no sinne, God and made sinne for vs, that we might bee made the righteousnesse of God in him. God made Christ sinne, that is to say a sacrifice for sinne: Loe, God made him: And Act. 4 28.

Why Christ by the mouth of the Iudge was condemned as an euil doer, and by the same iudges mouth, was pronounced innocent.

[Page 154]BOth these make for a notable confirmati­on of our faith. For in that he is condem­ned and accounted amongest the wicked, our heauenly father doth wittnesse vnto vs, that he doth beare our person, and in the same is made guiltie of the father, for vs, to the ende that hee taking that condemnaon vppon himselfe that laie vppon our heades, hee might deliuer vs from it. Againe, whilest he is declared innocent by the same iudges mouth, by which he was condemned, the father witnesseth by the mouth of the iudge that he suffered not for his owne faults, but for ours. Ioh. 8. vers 21.24. For the father would not that his sonne should suffer in vaine: but either for his owne, or for others sinnes, to witte for ours. But he suffered not for his owne which were none, by the testimony of the iudge him self, and by the testimonie of the Prophets: Psal. 69 he paid that which he toke not: and Esay 53. Why therefore doe wee distrust, seeing Christ suffered not in his owne sinnes, but in ours?

Testimonies out of the Prophets and Apo­stles.

CHrist saith in the 3. of Iohn out of the 21. of Numbers, As Moses lifted vp the serpent in the wildernesse, so must the sonne of man be lifted vp, that all that beleeue in him, perish not, but may [Page 155] haue life euerlasting. For so God loued the world, that he gaue his onely begotten sonne, &c. And Iohn 12. Now is the iudgement of this worlde, and the Prince of this worlde shall be cast foorth. And if I shall be lift vp from the earth, I will drawe all vnto my selfe. Nowe he spake this (saith the Euangelist) signifying what death he shoulde die. And in the 3. of the Act. vers. 18. Gala. 3. wherein that same diuine sentence is cited out of the 21. chap. of Deut. Christ hath redeemed vs from the cursse of the lawe, whilest he is made the cursse for vs. For it is written, Curssed is euerie one that han­geth vpon the tree, that the blissing of Abraham in the nations, might appeare in Iesus Christ. Mark. 15. They crusified also with him two theeues, one at his right hande, another at his left. And that scripture was ful­filled which saith, and he was numbred with the wicked. 1. Pet. 3. out of Esay 52. hee that did no sinne, neither was any guile founde in his mouth. And a little after, Who beare our sinnes in his owne bodie vpon the tree, &c. 1. Pet. 1. ver. 10.11.

Why Christ must rather bee crucified then suffer anie other kinde of death.

THe death of the crosse was accurssed of God. Gal. 3. Therefore God pronounced the sentence of a curse, by Pilates mouth a­gainst Christ. The ende is, that he might take away our cursse and the blessing promised to A­braham might come vnto vs. When God said in [Page 156] the law, Curssed is he that hangeth vppon tree, he knewe, that his sonne shoulde be hanged v­pon the tree, Therefore Christ suffered not this kinde of punishment at aduenture, or by the onely will of the Iewes, but by the singu­lar prouidence and counsaile of God. Actes 2. For seeing that an execrable and curssed kinde of death was due to our wickednesses, & hor­rible offences, and this same death of the crosse was accursed, not onely by mens iudgement, but by Gods owne sentence: Deut. 21. It must needes be that Christ our pledge, must vnder­goe this kinde of death, that by satisfieng, hee might free vs from the cursse. So Paul admo­nisheth vs, that Christe had taken away our cursse, that he might communicate his blessing vnto vs, whilest he was hanged vppon the tree. Gala. 3 Wherefore we more cleerely vnder­stande by the crosse, as the signe of cursse, that the burden of the crusse, wherewith wee were oppressed, was laide vppon him, which we could not vnderstande by any other kinde of death.

That Christ was truely and in deede made a cursse for vs, neither yet for all that, is there any contumely or reproch offered vn­to him by vs, for so saying.

CHrist was truely and not seignedlie made a cursse for vs, as the holy ghost speaketh. Gala. 3 And that verie thing the Apostle proueth by that voice of God: Curssed is eue­ry [Page 157] one that hangeth on tree. And verilie, God did not onely know, what manner of death his sonne shoulde die, when he spake that, but al­so the death of the crosse, which he pronoun­ceth there accurssed, was determined and de­creed euen then, to the son. For in y^t consisteth all our hope, in that appeareth the infinite loue of God, that our God hath powred foorth, tru­ly and not feignedly, all his wrath vpon Christ his sonne, that he hath curssed, truely and in deede without any figure, that he might true­ly receaue vs into fauour, so that indeed, vnlesse Christ had also beene God, he had remained in that cursse for euer, whereby it passed from vs. For otherwise, if the wrath of God had ben faigned: then also had the obedience of the sonne beene faigned, and also the hope of glo­rie which wee looke for, in vaine. Neither is it to be feared, that by this meanes any reproch is offered to the sonne of God: For here Christ is to be considered in these qualities which hee hath not in himselfe, but by imputation in re­spect of the office of a mediator, which condi­tion he willingly tooke vppon him, that wee againe being iustified by faith, might bee his brethren, and heires together with him of the same kingdome. For wee beleeue, that hee did truely beare the cursse of an other, laide vppon him, by doing whereof hee both yelded high obedience to God his father; and also by ouercomming that cursse which hee tooke v­pon him, manifested his diuine power.

Testimonies out of the Prophetes and Apostles.

IT came to passe neither by chaunce nor at aduen­ture that Christ died, but so it was foretolde of God: Genesis 3. The seede of the woman shall bruise the serpentes heade, and thou shalt bite his heele. To this agreeth the place of the Hebrewes chapter 2. For as much then as children are partakers of fleshe and bloode, he also himselfe likewise tooke parte with them, that hee might destroye through death, him that had the power of death, that is the diuel. The sacrifices of the olde Testament for sinne, were sha­dowes, of the sacrifice to come, of which thing it is so written in the 10. to the Hebrewes, and also the prophesie out of the 40. Psalme is expounded. The lawe obtayning a shadowe of good thinges to come, and not the verie image of thinges, can neuer with these sacrifices which they offer yeare by yeare conti­nually, sanctifie the commers vnto it. And a little after: Wherefore entring into worlde hee saith, (Psalme 41.) sacrifice and offering thou wouldest not: but a bodie hast thou ordeined mee. Burnt offeringes and sacrifice for sinne thou hast not allowed. Then saide I, Loe I am present (In the beginninge of the booke it is writien of mee) that I shoulde doe thy will, O GOD (which hee so expoundeth there of the voluntarie death of Christe) through the which will wee are sanctified by the offering vp of the [Page 159] bodie of Iesus Christ once made for all.

The sacrifice of Abel, was acceptable to God, and in the sacrifice of Noah it is said that God smelled a sweete smelling sauour. Genesis 9. And whie? because they were figures of the sacrifice of the Messiah. To which place of the 9. of Gene. Paul had regarde in the 5. to the Ephesians, when he saith, Christe gaue himselfe for vs an oblation and offering to God, of a sweete smelling sauour: The Paschall lambe con­tayned a manifest and as it were a visible prophesie of the death of Christ, as Iohn the Euangelist [...] teach­eth in the 19. Chapter, that that prophesie was ful­filled by the wonderfull prouidence of God, There shall not a bone of his be broken. Which albeit it was spoken of the boanes of the Paschall lambe, Exodus 12. yet notwithstanding he saith that it was truely fulfil­led in the death of Christ, saying, that when hee was deade, his legges were not broken, as were the theeues. Where also Iohn teacheth that an other prophesie which is written in the 12. of Zacharie was fulfilled, They shall see whome they haue pearced, when one of the souldiers, had pearced Christes side, and by and by there issued out water and bloode. Of the Passeouer also, thou hast in the 1. Cor. 5. Our passeo­uer is sacrificed for vs, euen Christ. Also that same dailie sacrifice, did set before our eyes, the sacrifice of Christ to come. Euerie daye morning and Euening a lambe was offered vp. Hitherto belong those same places. Iohn 1. verse. 36 and the 1. Pet. vers. 19. Isay 5.3. He was cut of, from the land of the liuing, For the transgression of my people, hee was wounded. To this agreeth that of the 9. of Daniel, The Messias shall be cut off, and this must be fulfilled before Ierusalem be [Page 160] destroyed. Againe, Isay 5.3. When hee shall haue laide downe his soule for a sacrifice for sinne, hee shall see a seede that shall prolong his dayes. And by the knowledge of himselfe my righteous seruaunt shall iu­stifie many, and hee himselfe shall beare their iniqui­ties. Zacharie 9. Thou also shalt bee saued by the bloode of thy couenaunt. I haue sent out thy bond ones, out of the cesterne wherein there is no water.

Christ the heade of all the Prophetes foreshew­eth his death in the 12. of Iohn: Verilie, verilie I say vnto you, except a grain of corne falling into the earth be deade, it remaineth alone: but if it be deade it brin­geth much fruite. And in the 10. chapter 15.16.17.18. verses. And Matth 20.28. See also a wonderfull prophesie by the mouth of Caiphas. Io. 11. vers. 49.50.51.52. 1. Cor. 15. I haue deliuered vnto you first of all that which I receaued: to wit, that Christe dyed for our sinnes according to the scriptures. Dauid in the 114. Psalme prophesieth of the stone refused by the builders, & Christ teacheth that that prophesie had an accomplishment in his death, Matth. 21. in that parable of the sonne, the heir of the vineyarde, slaine of those same husbandmen of the vineyarde. verses 38.39. For so he saith, haue yee not reade in the scrip­tures, The stone which the builders reiected, the same is made the chiefe corner stone? This is done of the Lorde, and it is wonderfull in our eyes, &c. And when the chiefe of the Priestes and Pharisees had hearde his parables, they kneewe those thinges to bee spoken concerning them. Herevnto belongeth that same excellent power which shewed it selfe in the 4. of the Actes, of that reicted stone (by death.) When they had placed them meaning the Apostles in the [Page 161] middest of them: By what power, or in whose name doe you this? Then Peter full of the holy Ghost saith vn­to them: O ye chiefe of the people, and elders of Israel, forasmuch as the question is this day, of the benefite bestowed vppon the sicke man, to wit howe this man is saued; be it knowen vnto you all, and to all the people: that through the name of Iesus Christ of Nazareth, whome you haue crucified, whome GOD hath raised vp from death, by this I say, doeth this man stande whole and sounde in your sight. This is that stone that was esteemed as nothing of you builders, which is made the chiefe corner stone. Neither is there saluation in anie other. And a litle after, They seeing him stande with those that were healed, they coulde say nothing against it.

Why Christ died.

THE ende of Christes death, was to satisfie the righteousnes and wrath of God for our sinnes, and so by dying to destroye and a­bolish sinne, in which all the power of sathan consisted. For in as much as sinne by the iust iudgement of God raged vppon mankinde, his wrath was appeased, and satisfied for sinne, and all power taken frō it, that it might not raigne in the beleeuers. 1. Ioh. 3. To this ende was the sonne of God manifested, that hee might dis­solue the workes of the Diuel: both which the Apostle plainly ioyneth together 2. Cor. 5.15. and Rom. 5.18.21. and Rom. 6.7.8. 2 Tim. 1.10.

Of the fruites, whereof we are made parta­kers by the death of Christ.

THE first fruite is, that the obedience of Christ is our righteousnes before God. For in the death of Christ faith specially loo­keth vpon that same voluntarie, and speciall obedience of the sonne, whereby he was made obediente to the father, euen to the death, and to the death of the crosse: Philip. 2.8. Hebr. 5.8. And therefore euen as by the disobedience of one man, manie were made sinners, so by the obedience of one righteous, many are made righteous. Rom. 5. And because by his death he iustifieth vs from our sinnes, through which the diuell gotte the power of death, the scrip­ture saith that the sonne of God through death abolished him, that had the power of death, that is the diuel, & set free, as manie as through the feare of death through all their life were subiect to bondage. Heb. 2. Therefore in this article, there is contayned this promise, which I take by faith, that Christ died for my sinnes, the iust for the vniust, that I clothed through faith with this obedience, might be e­steemed righteous before God. And surely when Isay in the 53. chap. had largely set forth that same willing obedience of the death of Christ, as a lambe not opening his mouth, after wardes he expressely setteth foorth in the same being laid hold on by faith, our iustification in these wordes: My righteous seruaunt by his knowledge shall iustifie manie, because he shall [Page 163] beare their sinnes. Certainly it must needes be, that the voluntarie passion and death of the son of God be an excellent thing, seeing that there are not so many & so euident prophesies of any thing, as of that, so that there was no day pas­sed, but the same in a figure, as in a visible pro­phesie, to wit, in that continuall sacrifice mor­ning and euening, was set before the eyes; and seeing without the shedding of bloode there coulde be no remission, it must of necessitie be a most precious thing; and seeing S. Peter saith, that the Prophets haue enquired and searched, when or what time, that same forewitnes, which was y^t same spirit of Christ in them, should de­clare the sufferinges that should come vnto Christ, and the glorie that shoulde followe. 1. Pet. 1.11.19.20. Nowe the worthines of this obedience euen to the death, hangeth vppon the worthines of the person, for that so great a person, to wit, as the sonne of God, who was in the forme of God, was made so far foorth obedient in his humaine nature, that hee refu­sed not to vndergoe that same curssed death v­pon the crosse. By these it is plaine that this is the first fruit of the death of Christ, that hee might be our righteousnes before God, and vn­lesse that thing be vndoubtedly determined of vs, wee doe not worthily enough esteeme the precious death of the sonne of God.

Of the second fruite of the death of Christ.

[Page 164]THe seconde fruite is the mortifying, or kil­ling of sinne. For he hath not only through his death satisfied the iudgement of God for sinne, but also hath broken the power of the infection of it, which by the iust iudgement of God it had ouer vs. This I open thus: in that Christ died, he died once, and that for sin. And that he died for sinne, I vnderstand thus, that he not onely satisfied for it, by his death: but also so brake the power of sinne, which was altoge­ther & wholy comprehēded in y^e iust iudgemēt of God, by making a perfect satisfaction, that nowe it cannot any longer, as before, creepe & rage in the bodie of Christ, which is y^e church, but must by little and little decay. Heb. 9.14. 2. Tim. 1. ver. 10. For euen as when the hearte of a man hath receaued a deadly wounde, he is as one for dead, because he cannot escape death: euen so sinne hath receaued a deadly wounde in Christ, so as we are saide to be dead in Christ. Rom 6. And so the Lord speaketh in Hosee the Prophet cap. 13. I will redeeme them from the power of hell, o death, I will be thy death, saith he, euen I Iehouah will be thy death, O death; Therfore Christ who is God, or Iehouah mani­fest in y^e flesh, by hearing & ouercōming death, was the death of death & sin, y^t is to say, by satis­fying for sinne, that it shoulde not be laide to our charge, and by breaking the force of sinne, (which is the sting of death) that is the power of infection, which the iust wrath of God had gotten ouer vs, to wit the wrath of God be­ing [Page 165] appeased. 1. Corinthians 15. Therefore Iohn saith, The sonne of God was manifested to this end, to dissolue the workes of the diuel. Therefore the sonne of God, which is the true Iehouah, Iere. 23. dyed, not onely that he might satisfie for sinne: but also that by satis­satisfying, he might destroy sinne as the worke of the diuel. For in satisfying hee both tooke away the cursse, and also that might & strength of growing further from sinne, all which was conteyned in y^e iust iudgement of God, to which he fully satisfied: and this fauour he also ob­tayned for vs, that hee by his spirite might kill sinne in vs, who grewe vp together by one spi­rite into one bodie together with him. 1. Co­rinthians. 12.

Testimonies out of the Prophetes and Apostles.

ISay 53. And he gaue his buriall, with the wicked, and with the rich in his death: albeit he had com­mitted no iniquity, neither was there deceipt in his mouth. This prophesie was fulfilled, Ioh. 19. verses 38.39.40. where the Lord is buried by Ioseph of Arima­thea. The figure of Ionas is applyed also to this by the Lord himselfe. Mat. 12. vers 39.40. And in the 13. of Marke, when Iesus was at Bethania, in the house of Sy­mon the leper, when he was set downe a woman came hauinge an alabaster boxe of Spikenard very costly, and breakinge the boxe, shee powred it on his heade. [Page 166] Nowe many disdained and were offended amongst them selues saying, to what end is this wast of the ointment? For this might haue beene solde for more, then three hundred pence, and giuen to the poore; and they raged against her: But Iesus saide, let her alone: why trou­ble you her, shee hath wrought a good worke on mee. For the poore you shall haue alwaies with you, & when you will you may do them good, but mee you shall not haue. Shee hath done that shee could. For shee came afore hand to anoint my body to the burying. These thinges hath Marke. Where we see that the holy ghost by a secret instinct through that woman, hath in that same visible ointment, set before the eies of all, as it were a visible prophesie of the death and buriall of Christ.

To what ende the buriall of Christe tendeth: and which are the fruites of it.

BVrial is a part of the humiliation of Christ. For it is the proceeding of his death. The first fruit therefore of this article is the cō ­firmation of our faith, that wee doubte not, Christ being deade in deede and buried for vs, that he was so farre foorth humbled, that ney­ther death nor buriall can hurte vs, foras­much as the wrath of the father is truely and and indeede pacified. For euen like as Ionah, who was a figure of Christ, being once cast in­to [Page 167] the sea, the storme ceased, and a great calme followed: euen so Christe foretolde that hee shoulde be cut of frō the number of those that liued, and should be placed in the heart of the earth, that he might reconcile the father vnto vs, being angrie for our sinnes. Which thing forasmuch as Christ the mediatour of the co­uenaunt, hath in deede fulfilled, as is contay­ned in this article, wee doe worthilie beleeue it. And this in deede is the firste fruite of Christ his buriall. The seconde: This article also maketh to repentaunce and amendement of life. For like as Christ deade by sinne, resteth in the graue: so wee by the vertue of that communion, which wee haue with Christ deade and buried, wee ought altogether to e­steeme our olde man by the power of faith, and by the testimonie of Baptisme, to be bu­ried together with Christ, that true rest be­ing restored to our consciences, wee maye rest from our workes, that is from our sinnes, and so beginne heere that euerlasting Sab­baoth vntill by the vertue of Christe, it bee fully accomplished in vs. So Paule when hee sayde in the 6. to the Romanes, that wee are baptised into the death of Christ, hee by and by addeth, that wee are also buried with Christ by baptisme into death: to witte, that hee might expresse, that by the vertue of that communion wee haue with Christe, it is brought to passe, in a continuall course and proceeding that wee mortifie our olde man. [Page 168] And besides these principall endes and fruites whereof we haue spoken, this is also to be ad­ded, that buriall is an euident signe, that Christ was deade in deede. Vpon his death depended satisfaction for sinnes, and therefore it beho­ued that to be most certaine, and no place to be left of doubting. Nowe all doubtinge of his death is taken away, when he was buried as other dead men are, and that according to the scriptures. Isay. 53. vers. 9. Notwithstanding the principall and proper endes, are those wee haue before mentioned.

Testmonies out of the Prophets and Apostles.

SAint Peter citeth the 16 Psalme in the second of the Acts, of Christ his descending into hell, saying: This man being deliuered by the determinate coun­sell and foreknowledge of God, after you had taken with wicked hands, you haue crucified and slaine, whom God hath raised vp, loosing the sorrowes of death, because it was impossible that he should be holden of it. For Da­uid saith concerning him, I beheld the Lord alwaies before mee: For he is at my right hande that I should not be shaken. Therefore did my hearte receiue com­fort, and my tongue reioysed, and so my flesh doth rest in hope. Because thou shalt not leaue my soule in hell, nor suffer thine holy one to see corruption. Thou hast made the waies of life knowne vnto mee, and thou shalt replenish me with gladnesse in thy sight.

Of the false vnderstanding of this article, where also is entreated of Lymbus, and of the first beginning of the error thereof.

THat it followeth in the Creede that Christe descended into hell, shal we say that it hath hath this sense: that Christ descended into Lymbus, in which place there is neither ioie nor sorrowe, that he might deliuer the fathers from thence; or els that he descended into the place of the damned? No, not so. For first it is eui­dent, that the fathers also before the death of Christ had ioye and comfort, as it appeareth Luk. 16. in Abraham and Lazarus. Besides that the word Hell is not taken for Lymbus in any place of the scripture. Nowe the beginning of the error concerning Lymbus, is that many thought and yet doe thinke, that sinnes were not forgiuen before that Christ suffered. And the passion of Christ had his effect and power from euerlasting. For Christ yesterday and to day, for euer and the same world without end. Hebr. 13.8. And Paule to the Romanes 4. defi­neth iustification by Dauid: Blessed are they whose iniquities are forgiuen. Therefore in the time of Dauid, before Christ had suffered, sinnes were forgiuen by confidence and trust in that sacrifice of Christ to come. And in the same Chapter he saith, that we obtaine happines and remission of sinnes by no other meanes, then whereby Abraham obtained it who is the fa­ther of all beleeuers. So Math. 8. Many shall [Page 170] come from the East and from the West, and shal sit with Abraham, Isaack, and Iacob, in the kingdome of Heauen. Seeing therefore that this same errour preuaileth against the Scrip­ture, that the Fathers had not remission of sinnes before Christ suffred, from thence sprang this other errour concerning Lymbus. For it was too harde to thrust the fathers downe into hel: because as they cōfesse, there is no redēpti­on out of hel: & to place them in euerlasting fe­licitie, they dust not: because Christ hauing not yet suffered, they thought their sinnes were not yet forgiuen. They found out therfore a middle place, in which there was neither felicitie nor sorrowe, which in the schooles they called Lymbus, as if they should say the porch of hell. And so the diuell endeuoured to darken the greatnes of the efficacie of Christes sacrifice, whiles he denied that the Fathers had remission of sinnes in the olde Testament by faith in the sacrifice to come: and therefore he deuised vn­to them Lymbus: euen like as hee faigned Purgatorie for those faithful ones, who were dead after the suffering of Christ. That to the same ende also the power of cleansing from sinnes might be withdrawen from the passion of Christe, against the manifest worde of God. I. Iohn. 1.7.

2. Neither is it to be suffered in any case, that we say that Christe descended into hell, that is to the place of the damned, that there he should ouercome death, and the diuel for vs, or that he should suffer any newe tormentes, for [Page 171] that he both ouercame Sathan, by his death, and after death suffered no more sorrowes by which he should deliuer vs from the power of Sathan, the Epistle to the Hebrues doth witnes chapter 2. That he might by death abolish him which had the power of death y^t is the diuel, & might set as many free as by the feare of death throgh al their life were subiect vnto bondage, Also to the Coloss. 2.14.15. And Luke the E­uangelist witnesseth that he deliuered vp his spirite to the keeping of his father. Neither can it fitly be taken of the shewing forth of the vi­ctorie of Christ in hell, for that belongeth to that exaltation which at length he began in his resurrection: nowe the descending of Christe into hell pertaineth to his humiliation, as Peter expressely in the second of the Actes teacheth by Dauid. These thinges many of the auncient fathers more diligently waying, thought that hell was to be taken here simply for the graue. But if it had beene no other thing, it had not beene needefull that the same should be re­peated in the articles more darkely, that be­fore nowe was spoken more clearely.

Of the true meaning of this article, He des­cended into hell.

THere is no doubt but that the descending of Christ into hell, is the lowest and extrea­mest degree of Christs humiliation, wherby he hath humbled himselfe for vs, and as it were [Page 172] put off his glorie, making himselfe of no repu­tation. Acts 2. Now we must see what manner of humiliation that is, by the thinges that are signified by his descension into hel. The signi­fications are these; hel signifieth the graue, se­condly by translation, the place of the damned, thirdly extreame sorrowes. Psalme. 18 1. Sam. 2. fourthly it is taken for the condition, which is in buriall and which followeth the same; or els for that same ful state of extreame ignomi­nie, to wit, whiles they that are buried, lie op­pressed and as it were swallowed vp of death, I­saias 14.11.15.16.17. Of the first signification we haue saide, why the descension into hell must not be taken simplie for burial in this place. The other signification also to wit, the descensi­on to the place of the damned, we haue shewed not to agree to this article. There remaineth two significations, to wit, the sorrowes of mind and that same state or condition, which follow­eth those sorrowes and burying it selfe. In the first signification Christe in his whole passion, not onely in his bodie, but in his soule especi­allie felt those same horrible anguishes which Peter calleth the sorrowes of death, Actes 2. In the verie entrance of this most feareful bottom­les pit the voice of Christ doth witnes this very thing, Matth. 26. My soule is heauie vnto death: in the proceeding into the same bottomlesse gulfe, the droppes of bloud doe also witnesse a greater anguish of the minde, which fell from his face vpon the earth, Luke 22. And from the verie bottome of this gulfe proceeded y^t voice [Page 173] of Christ witnessing his extreame torments: O God my God, why hast thou forsaken me? Matth. 27. In verie deede because we haue not onely sin­ned in bodie but principallie also in soule and deserued the wrath of God: it behoued our pledge Christ, before that righteous tribunall seate of God to feele the wrath of God not only in bodie, but also in soule, and to appease it, that he might be the redeemer not onely of the bodie, but also of the soule. 1. Cor. 6.20. Of whih matter there is a notable place to the He­brues Cap. 5. vers. 7. Who (that is to say Christ) in the dayes of his flesh did offer vp prayers and supplications, with strong crying and teares vn­to him that was able to saue him from death, and was also heard in that which he feared, and though he were the sonne, yet learned he obe­dience by the thinges which he suffred, and be­ing consecrated was made the author of eternal saluation vnto all them that obey: where also this is to be obserued, that the willing obedi­ence of Christ is seene in that same descending of Christ. And therefore Saint Peter also 1. Epi­stle cap. 2 calleth Christ the Pastor of soules. Nowe although that Christ in his passion did onely feele these sorrowes of hel for a time, yet notwithstanding this same humiliation of the sonne of God, into those same extreame sor­rowes of hell enduring onely for a time, is e­qual with those euerlasting paines, which in sinning against the eternal God, we haue deser­ued: seeing that same person God is euerlasting who hath so humbled it selfe in his humaine [Page 174] nature, that it felt the sorrowes of hell. Which also is the cause why those same sorrowes in Christe, could but last onely for a time, vn­der which the vngodlie lie ouerwhelmed for euer. Neither is there any cause why any man should thinke, that these thinges which are attributed vnto him of the Euangelistes, to wit, heauinesse, feare, and to conclude, sorrowe, all which doe spring of infirmitie, to be vnmeete for the person of Christe. First for because Christe not for his owne, but for our cause tooke these thinges vpon him of his owne accorde, and therefore they withdraw nothing from his power and strength. Moreo­uer this infirmitie of Christe was pure and free from all sinne, aswell because he continued in true obedience, so that he suffered such great tormentes without any blasphemie against God, as also because he left not off, to haue hope in God, admit he were vexed aboue mea­sure, when he ceased not to call him his God, of whom he cryeth out that he was forsaken. Hebrues. 5. verses 7.8.9. This signification which is the thirde in order, to wit, of the sor­rowes of the minde springing from the curse, doth conteine a profitable and necessarie do­ctrine agreeable with the holie Scripture, and this signification were sufficient for the expoun­ding of this article, sauing that two pointes doe let, both that in the death of Christ which was accursed those same sorrowes springing from the feeling of the curse are comprehended, and that same article of burying is adioyned. The [Page 175] later signification therefore of hell, is that same condition which is in buriall and which followeth the same, that is to say, whiles they which are buried, lie oppressed and as it were swallowed vp of death. And therfore Dauid sai­eth, Who shal cōfesse thee in the graue? Psa. 49.15.16 Esai 14.11.15.16.17. Christ also would humble himselfe euen vnto this same verie state, that he might lie vntil the thirde day as Ionah in the bellie of the whale, swallowed, and as it were ouercome of death. For so the Scripture speaketh of Ionah, the figure of Christe praying out of the bellie of the fishe. Chapter 2. verse 2. In my affliction I haue called vpon the Lord, and he hath heard me, from the bellie of hell haue I called vpon thee, and thou hast hearde my voice. And in the fourth verse, But I haue saide I am cast away from thy sight, yet I will looke towardes the temple of thy holinesse. And verse 6. the barres of the earth haue shutte me in for euer. Saint Peter ioyneth both signi­fications together in one & the same verse Actes 2. saying, Whom God raised vp loosing the sor­rowes of death, because it was impossible that he should be holden of it. For first in those wordes, those same sorrowes of death without all controuersie, are those same extreame tor­mentes not onely of the bodie but principally of the minde, wherwith God would bruse him, Esaie. 53. and in which he being set and placed he crieth out, My God, my God, why hast thou forsa­ken me? Moreouer Peter addeth that then those same sorrowes of death were loosed, when God [Page 176] raised him vp from the dead, because that it was impossible that he should be holden of it: in which wordes he manifestly ioyneth that state which followed the sorrowes of death, and the burial with the sorrowes themselues. And why so? For although the bodie lying in the graue were voide of all sorrowe and of all sense and feeling (when Christ was truely, and in deede dead) notwithstanding seeing that death it selfe, [...]ch was continued in the graue, seemed to be nothing else, but as it were the victorie & ful triumph ouer those same sorrowes and tor­ments, Christ is then worthily saide to haue o­uercome those same deadly and desperate sor­rowes, (which are truely the sorrowes of hell) when being dead he ouercame death, that he with his might liue euerlastingly with God. Seeing therefore that it is certaine, that Peter entreateth there of the extreamest degree of the humiliation of Christ, it followeth that by his descending into hell, there is noted not onely the sorrowes of death, but also that extreame shame, as the victorie of sorrowes, whiles being holden in the graue euen vntill the thirde day, he lay as it were oppressed of death. Esaie 53. ver. 8. And in verie deed although Christ were greatly humbled vpon the crosse, and was ac­counted of the enemies as one forlorne of God, and also cried out that he was forsaken of God: yet notwithstanding their minde was not con­tented, neither had their rage and madnes toge­ther with Sathans ben satisfied, vnlesse hee had lien wholy shut vp and oppressed in the graue, [Page 177] and so had bene holden of death. They shewe that same discontentednes, Let him come down from the crosse, and we will beleeue in him: and albeit they doe so triumph ouer him, whiles Christ truely felt those sorrowes of hell, (as al­so he witnesseth the same by his voice) yet not­withstanding it was but halfe the triumph of Satan, or as it were euen begon. For euen they by whome Sathan had triumphed ouer Christe as forsaken of God and nowe oppressed, they were doubtful & careful to continue the same victorie, and therefore desire that the sepulchre may be kept, and they also set their seale vpon it. Matth. 27, verse 62.63. And why doe they this thing? euen because they sawe that it should be an imperfect or rather no victorie, vnlesse also after burial the possession of victorie might be continued, that is the cutting off of Messias as one altogether forsaken of God. Daniel in the 9. Chapter seemeth to haue expressed this great humiliation of the sonne of God: The Messias shalbe cut off, and there shal be none to wit, that shal helpe him, he shalbe vtterly forsaken. yea whiles he doth not onely foreshewe that, but also fore­sheweth an other, that it shal come to passe that he wil establish his couenant: and in the se­uenth Chapter, that he may establish an euer­lasting kingdome, hee plainely prophecieth, that hee shall after that extreame abasing of him selfe rise againe a victorious Conque­rour.

3. Moreouer besides these, Paule sheweth 1. Cor. 15. out of Osee the Prophet, that then [Page 176] [...] [Page 177] [...] [Page 180] at length Christes victorie shalbe perfect, and the deliueraunce from hell in his members, when he shall also deliuer their bodies, out of that vile estate in which they lie buried (for they are sowen in dishonour, verse 42.) & shall ioyne them vnto their soules: When this bo­die subiect to corruption shal put on (saith hee) an incorrupt nature, and this mortal shal put on immor­talitie, then shalbe fulfilled that which is written, Death is swallowed vp in victorie, O death, where is thy vi­ctorie! O hell, where is thy sting! Therefore as long as the graue holdeth them in prison, (but it holdeth them euen till the resurrection) so long it hath some victorie: and that shal be fullie taken from it in the resurrection of our bodies. So also as long as death and the graue helde Christ dead, and as it were van­quished, so long continued their power ouer him: nowe the same is fullie taken from him when he arose from the dead. Lastly the very order it selfe of the articles themselues shewe that by the descending of Christ into hell, there is noted that same extreame ignominie which followed his buriall, the which thing also is manifest by the antithesis or contrarie compa­rison of Christe his exaltation. For to these same three degrees: He is dead, buried, and descended into hel, there are set these three, he is arisen, as­cended into heauen, and sitteth at the right hand: a­gainst death, is set resurrection into life: a­gainst the graue the house of death, is set hea­uen it selfe: against the descending into hell, [Page 181] as the extreamest degr e of humiliation in dis­honour, is set the sitting at the right hand of GOD the Father Almightie, which is the highest degree of exaltation in glorie.

Of the fruite of Christe his descention in­to hell.

THE summe therefore of either significa­tion of Christe his discending into hell, (of whiche the latter agreeth more pro­perly to the order of the articles of the faith) is, that Christ must throughly be humbled or rather forsaken of God, to the end that wee might not be forsaken of GOD. First his diuine nature not shewing forth his power that he might feele the sorrowes of death not onely in the bodie, but also in the soule: moreouer the same worde, or rather diuine nature keeping it selfe in secrete, and for a time not quickening that lumpe of flesh that it had taken: but permitting the bodie pul­led from the soule for the space of three dayes, to be in the hand or power of the graue, that by all meanes, Christ might bee thoroughly humbled and made of no reputation for vs, to the end we might be assured that not onely our soules are deliuered from the sorrowes of death; but that also all ignominie, and dishonour, is chased from our bodies by this Christe, and his merite, and by the effi­cacie and vertue of him at the length fully [Page 180] to be takē away, albeit they be holdē for a time shut vp in the graue as it were conquered of death. To be short, faithful mindes doe con­ceaue so much the greater confidence and trust of the loue of God, and of that same ful clean­sing which is made by the sonne, as they see Christ to be made more humble and abiect, & that without sinne, and so much the dearer they see that their saluation did cost him.

Testimonies out of the Prophetes and Apo­stles concerning the resurrection of Christ.

Psal. 16, 20.THou wilt not suffer thy holy one to see corruption. Actes 2. Men and brethren (saith Peter) I may boldely speake vnto you of the patriarche Dauid, that he is both dead and buried, and his sepulchre re­maineth with you till this day. Therefore seeing he was a Prophet, and God had sworne with an oath vnto him, that of the fruite of his loines he would raise vp Christ concerning the flesh, whom he would place v­pon his throne, he knowing this before, spake of the re­surrection of Christ, that his soule should not be left in graue, neither should his flesh see corruption: This Ie­sus hath God raised vp, whereof we are all witnesses. The figure of Ionah (Cap. 2) is manifest and expoun­ded of Christ himselfe. Math. 12. [...]9 40. Esay 53.8. He was taken out from prison and iudgement, and who shall reckon his age and generation? And in the 10. verse, when he shall make his soule an offeringe for sinne, he shall see the seede that shall prolong his daies, [Page 181] and the will of Iehouah shall prosper in his handes. There is also cited of Paul, Acts 13. the 55. Chapter of Esay, and the 2. Psal. and the 16. to the ende hee may shewe that Christ must rise againe, that he might de­clare himselfe to be the very sonne of God (Rom. 1.) and that that same couenant of God made with Dauid might be firme and euerlasting. Nowe Paules sermon is on this sorte, Men and brethren, you sonnes of the stocke of Abraham, and those amongest you that feare God, to you is this worde of saluation sent. For the inhabitantes of Jerusalem and their rulers, because they knewe him not, nor yet the wordes of the prophetes which are read euery Sabboth day, they haue fulfilled them in condemning him, and though they found no cause of death in him yet desired they Pilate to kill him. And when they had fulfilled all thinges which were written of him, they put him beeing taken downe from the tree into a sepulchre, but God raised him from the dead, and he was seene many daies of them, which came vp with him from Galile to Hierusalem which are his witnesses vnto the people. And we preach vn­to you that touching the promise made vnto the fa­thers, God hath fulfilled it vnto vs their children, in that he raised vp Iesus, euen as it is written in the se­cond Psalme, Thou art my sonne, this day haue I begot­ten thee. Nowe in asmuch as he hath raised him vp from the dead, and he shall no more returne into cor­ruption, he hath saide, I will giue you those same firme and good things of Dauid. Wherefore he saith also in an other place, Thou wilt not suffer thine holy one to see corruption. Howbeit Dauid after he had serued his time by the counsaile of God, he slept & was laide with his fathers, & sawe corruption: but he whom God rai­sed [Page 184] vp sawe no corruption. Be it knowne vnto you therefore men and brethren, that through this man is preached vnto you the forgiuenes of sinnes; and from all things from which you could not be iustified by the lawe of Moses, by him euery one that beleeueth is iustifi­ed: Beware therefore least that come vpon you which is spoken of in the Prophet Daniel, and other Prophetes foreshewe both: that both the Messias is to be cut of, and yet notwithstanding that he shall raigne for euer. Therefore he must be quickened againe. For abiding in death, he raigneth not. Daniel 7. and 9.

Iohn 2. Destroy this Temple, and I will raise it vp a­gaine in three daies, where also is prophesied concer­ning the fulfilling of that prophesie in the 2. of Aggei. Iohn addeth when he was arisen from the deade, his disciples remembred that he had saide this vnto them, and they beleeued the scripture and the word which Ie­sus had spoken vnto them. 1. Cor. 15. doth witnesse at large the resurrrection of Christ and the fruite of it. And the Euangelistes they beare witnesse concerning the resurrection, they set it out and confirme it by the testimonies of Angels. Math. 28. Mark 16. Iohn 20. 21. Luk 24.

The meaning of this article, The third day he rose againe from the dead.

I Beleeue that it was impossible that that same holie Iesus, the Christ and annointed of God, should be holden of death, which entred into the worlde for sinne onely: Actes 2. aswel be­cause he was pure in himselfe from all blot of [Page 185] sinne, as also because he abolished our sinnes which were laide vpon him: and also because the humanitie beeing personally vnited to the diuine nature or to that same substantial quic­kening worde, and that therefore the bondes of death beeing loosed that he arose againe the thirde day by his diuine power and appeared a­gaine to his disciples in life, deuoide of al passi­on and mortalitie, and so declared himselfe in verie deede, the conquerour of our sinne and of death, Matth. 28. Marke. 16.

Of the vse or fruite of the resurrection of Christ.

THe vse or fruite whereof we be partakers of the resurrection of Christ is fourefold. The first is that the resurrection of Christe is a publike testimonie, that by the Messias, as Da­niel speaketh, there is brought a perfect and e­uerlasting righteousnes vpon all and ouer all that doe beleeue. For seeing that he is deade not in his owne but in our sinnes that were laide vpon him, and that out of them he is a­risen againe to a life that shall neuer die, hence there shineth to the mindes of all belee­uers a wonderfull light, that not so much as one of all their sinnes remained vnwashed or vnsatisfied. For if so be that there had remained but one of all their sinnes, which (none excep­ted Christe tooke vpon him) either not tho­roughly punished, or imperfectly punished: [Page 184] then could not Christ our pledge and truce-maker rise againe: for asmuch as where there is but one sinne, there of necessitie must death be: for so hath the vnchangeable trueth, and righteousnes of God decreed, Rom. 6. The wages of sinne is death. Neither yet doth the resurrection of Christ so make to our iustification, as it is onely a publike testimonie thereof: but also in a more highe consideration, and that sound & perfect, euerie manner of waie, to wit that that same raising vp of the Sonne, is (as I may say) an actual remission from the sinnes of all them which beleeue. For euen as the Father by deli­uering Christ to death, hath in deede condem­ned our sinnes in Christ, Rom. 8. verse 3. so also by raising him from death, he hath in the same deed absolued Christ from our sinnes and vs in Christ. There is a most sure demonstration of this doctrine in the 1. Cor. 15. If Christ (saith he) be not risen againe, in vaine is our faith, & ye are yet in your sinnes, that is to say, ye are yet guiltie before God. Therefore because Christ is arisen, we are not any longer in our sinnes, that is, we are in very deede absolued from them, in this very thing that the father hath raised him from the dead, that they might not be laide to our charge. 2. Cor. 5.19. So also is that same place to be taken. Ro. 4. For it was written, not for Abraham alone, for that this was imputed vnto him, but also for vs, to whome it shoulde come to passe that it should be imputed, that is to say, to them which beleue [Page 185] in him who hath raised vp our Lorde Iesus from the dead, who was deliuered for our sinnes, & raised vp againe for our iustification. What hath the father done by deliuering Christ to death? He hath deliuered him for our sinnes, he hath punished our sinnes in him. And what hath he done by raising him vp? He hath iusti­fied all in him: for when he had deliuered him, that is the beleeuers, so that their sins shal be no more laide to their charge, but righte­ousnes shall be imputed vnto them. For these wordes raised vp for our iustification, are to be vn­derstoode of imputation, as by this it is easie to bee seene, because that in the last verse sauing one he hath saide that righteousnes is imputed of him who hath raised him vp, and in this laste verse he nameth it our iustification in him who is raised vppe. Loe that which before he had called imputation of righteousnes, this hee na­meth now our iustification. What, for that the same Apostle in the 1. Timoth. 3. saith, And without controuersie great is the mysterie of godlinesse, God manifested in the flesh iustifi­ed in spirite, seene of Angels, preached vnto the Gentiles, beleued on in the world, & receyued vp into glorie: doth he not manifestly shewe that that same true God who was manifested in the fleshe wherein also he suffered: by the spi­rite which he opposeth against the fleshe, that is by the power of his owne diuinitie whereby he raised vp the fleshe from the deade, was iu­stified, and that not from his owne sinnes, but from ours which he had taken vppon him? Af­ter [Page 188] which raising vp and iustification of him their folowed y^e testimonie of Angels, y^e publike preaching of the remission of sins through him vnto the gentiles, the beleefe which was giuen vnto him, and to be short the receiuing of him vp into glorie: all which testimonies verely coulde not haue followed, vnlesse he had beene iustified from our sinnes, by rising againe tho­rowe the power of his diuinitie. For neither coulde the Angels giue witnes of him as of the Sauiour if he had remained oppressed in our condemnation: neither remission of sinnes haue ben preched in his name, if frō thē in our name he had not beene fully iustified: neither faith haue bene giuen to him, if oppressed of sinne & death he could not haue giuē y^e holy gost, which is y^e author of faith: neither could he haue ben receiued vp into glory vnlesse y^t same flesh, vpon which all our sinnes had beene cast (Esay 53.) had beene iustified from them, when it was rai­sed vp from death, to which by the counsaile of death it was condemned. This is that same power of the resurrection of Christ, whereby y^e righteousnes which is not of the lawe, but the righteousnes which is of God, is brought forth through faith, concerning which Paul Phil. 3. in an vndoubted and full persuasion of faith, glorieth after this manner: as touching y^e righ­teousnes which is in the lawe, I was blamelesse, but the things which were vantage vnto mee, those things I accounted losse, in respect of Christ, yea doubtles I thinke all things losse for the excellent knowledge sake of Christe Iesus my Lorde, for whom I depriue my selfe [Page 189] of al these things, & accoumpt them for doung, that I may gaine Christ, and may be founde in in him not hauing my righteousnes which is of the lawe, but that which is of Christ through faith, the righteousnes which is of GOD through faith, that I may knowe him, & the force and power of his resurrection. Therefore also Paul, Rom. 8. not onely opposeth death as the price and redemption against condem­nation but also of the resurrection as the abso­lution, and as it were a higher degree. For so he saith, Who is it that shall condemne? It is Christ which is deade, or rather which is risen againe. Why also doth Peter recken y^e resurrection of Iesus Christ to be the couenaunt of a good cōscience: vnlesse it be because then the conscience is clere and restored into libertie, when that same light of iustification in the resurrection of Iesus Christ shall shine vnto it? Therefore then at length the couenaunt of Baptisme is ratified in beleeuers, when faith shall haue obtayned this victorie in our heartes, see the 1. Pet. 3 And hi­therto maketh that same course and order of propounding the Gospell, which the Apostles kept in the Actes, to witte, why they so great­ly vexed, that hee whome they had crucified, was raised vp againe from the deade, and why they set out in him being raised vp frō y^e deade, iustification or rather forgiuenes of sins: to wit, because as our sins are condēned in the death of Christ: so our absolutiō is in his resurrection: Therfore whē Paul Act. 13. shewed forth y^e death of Christ, and proued his resurrectiō by many [Page 188] reasons, at the length he concludeth, Brethren, be it therefore knowen vnto you, that through this man is preached vnto you, forgiuenesse of sinnes, and from all thinges from which you coulde not be iustified by the lawe of Moses, by him euerie one that beleeueth is iustified. And those same wordes that went before, doe shewe that Paul doth gather that same conclu­sion concerning iustification, not onely of the death, but also of the resurrection of Christ, which wordes are in this sort, Wee also preach vnto you the same promise, which was made vnto the fathers, which God hath fulfilled vnto their children, that is to say to you, hauing rai­sed vp Iesus. And surely that same course or maner of propounding of the Gospel, was a­greeable to the commaundement. For why, by the commandement of Christ was the full gos­pell sent at length after the resurrection, to the gentiles and to euerie creature, as Christe saith in Luke: For so it behooued that Christ shoulde suffer and rise againe from the dead the thirde day, and remission of sinnes be preached in his name to all nations: to wit because then at the length these things might be fullie pub­lished in his name, after he had borne our sinnes in his body vppon the tree, and had risen a­gaine being iustified from them. For then was the Gospell full all manner of wayes, (1. Cor. 15.1.2.17.) and the grace of iustification most full and abounding ouer euerie fault in all and ouer all that do beleeue. The summe therefore of the first fruit of the resurrection of Christ, [Page 189] is that our sinnes can no more bee laide to our charge then to Christe himselfe: and that in Christ we are accounted as righteous and inno­cent as Christ was when he rose from the dead. Forasmuch as by his death going before, hee had taken away our sinnes through obedience, nowe hereof it followeth seeing he arose iusti­fied, who before as a sinner was condemned, & accurssed of God in our person, that hee was iustified in our name from our sinnes. Neither is there any cause, that any man shoulde mer­uell that Christ by rising from the deade, was iustified from our sinnes, and we in Christ be­fore we were borne, forasmuch as the Apostle saith 2. Tim. 1. that that same grace was giuen vnto vs before all worldes, but manifested in the son and yet also manifested in the Gospell, see also Ephes. 1.

Of the seconde fruite of the resurrection of Christ.

THe seconde fruite is viuification or quicke­ning: because as Christ, is iustified from our sinnes by rising againe, and therewithall is quickened: so he that beleeueth in Christ, is both iustified and quickened, as the Apostle teacheth Ephes. 2. vntill the 11. verse. Therefore Paul Rom. 5. calleth the same iustification of life, and opposeth it to the fault of condemnati­on; and maketh an antithesis or matching of contraries betwene sinne that raigneth to death, and the righteousnes of Christ, which whoso­euer [Page 192] receiue, they raigne in life, verses, 17.18.21. And in deede so, as not onely Christ worketh in vs not onely that same newe life: but also Christ is that life himselfe, as him selfe saith: I am the way, the trueth, and the life. Iohn. 14.6. And Gala. 2.20. Nowe I liue no more, But Christ liueth in me. Viuification therefore is the seconde fruit of the resurrection of Christ, to wit, for that Christ himselfe alwayes liuing is become our life through faith, and because by the vertue which we drawe from our heade Christe through the spirite of faith, we arise in this life into newnes of life, that by liuing purely and holily, wee might wholy consecrate our selues to the will of God. This thing the Apostle teacheth Col. 3. If yee be risen with Christ▪ seeke those thinges that are aboue, where Christ is sitting at the right hande of God. Care for heauenly thinges and not for earthly. For this cause also the selfe same Apostle saith, Rom. 6. that We are planted into the similitude of the death of Christ that being partakers of his resurrection, we might walke in newnes of life, In which wordes he not onely setteth out the resurrection of Christ, as an example for vs to followe: but also especially teacheth that this thing especially wrought in vs, that by the vertue of the resurrection of Christ, wee might rise agayne into a newe life.

Of the third fruit of the resurrection of Christ.

The thirde fruit which is ioyned with the se­cond, is the assurance of our perseuerance in faith and of full victorie against sinne and death. For euen like as Christ dyeth no more, but liueth the life which neuer can faile, (for in that he is dead, he is once dead to sinne, but in that he liueth, he liueth to God, death shal haue no further dominion ouer him. Rom. 6.) so they that are engraffed into Christ through faith, do drawe out of him a spirituall life, from which they can neuer fal: and which no not in the ve­rie separation of the body and of soule can bee extinguished, as Christ saith, If any man keepe my word he shall neuer see death. Iohn 8.51. There­fore seeing the faithfull liue this life of Christ in an entrance or beginning, the force and na­ture whereof shed into their minds from Christ is such as it can neuer altogether die: they are also assured of the full consummation and per­fecting of it. The selfe same thing also Peter teacheth 1. Epist. 1. Blessed be God and the fa­ther of our Lord Iesus Christ, who of his great mercie hath begotten vs into a liuely hope through the re­surrection of Iesus Christ from the dead: And verse 4. & 6. he laieth the cause & foundation of a liue­ly hope in the mercie of y^e father & resurrectiō of Christ: because as Christ after y^t hee arose in [Page 192] our name by the mercie of y^e father he alwaies liueth: so hope also hath a permanent and in­durable life in him, partly regeneration being begone, and partly it loketh for it in that same full consummation and finishing. In the first to the Ephesians verses 19.20.23. there is a nota­ble place most fit and agreeable vnto this do­ctrine: to wit that God doeth shewe foorth y^t selfe same power in vs, whiles he giueth vs faith, which hee wrought and declared in his sonne, when he raised him vp from the dead, and that same substantiall word it selfe to be that, which filleth all in all thinges, The same also 1. Pet. 1. verse 3.5. 2 Cor. 4.14.16. And from hence floweth that same certaintie concerning full victorie against sinne, against the assaultes of sathan and death. For like as that euerlasting worde in flesh which it tooke, and which in it owne power it raised from the deade, Iohn 10. ouercame our sinne imputed vnto him & death: so also that same euerlasting worde shall not cease, dwelling by grace in the faithfull, but vt­terly to abolish in those also the remnauntes of sinne and death, already ouercame by his ver­tue and power. 1. Corinthians. 15. vers. 54.57.58. 1. Iohn 5.4.5. For by no other ver­tue and power, but by the verie same whereby that euerlasting worde in that receiued lumpe ouercame our sin and death, we know also ac­cording to the promise the same worde also working in vs, that wee shall vanquishe and o­uercome. Io. 4. Because he is mightier that is in vs then he that is in the worlde. This certayn­tie [Page 193] of our perseueraunce in true faith, and of a full victorie through faith bringeth to passe that we take all thinges from his hande, whe­ther they be thinges prosperous or full of ad­uersitie, being fully persuaded that all those thinges doe hasten the fruition of that same vi­ctorie, which now is gotten for vs by Christ. 1. Cor. 15. Thankes be to God, who hath giuen vs victo­rie through our Lord Jesus Christ. The same is in the 2. Cor. 4.15.

Concerning the last fruite of the resurrecti­on of Christ.

SEing y^t not only our soules but also our bo­dies, are mēbers of our head Christ, through the bonde of the spirit of faith: 1. Cor. 6. ver. 5. 15. Rom. 8.11. therefore in the resurrection of our heade Christ, our bodies haue a certaine pledge and seale that they are not onely raysed vp from sinnes in this life, as was shewed in the second fruit: but also y^e selfe same bodies which are yet mortall, haue both nowe the right of e­uerlasting life, and through that same quicke­ning spirit of Christ, are repaired to the fruition of him, and to true immortalitie in the end of the world, and that in the selfe same state and condition with the glorious body of Christe. Phil. 3. Who shall transforme our vile body that it may be fashioned like vnto his glorious body, according to that effectuall working whereby hee is made able to subdue all things vnto himselfe. 1. Cor. 15.49. As we haue borne the image of the earthly Adam, so shall we heare the image of the heauenly. The last fruit [Page 194] therefore of the resurrection of Christ, is tha [...] immortalitie is adiudged vnto vs from God himselfe, made in the raysing vp of the Messi­ah, and offered vnto vs by the Gospell, and sealed by the spirite of Christe, 2. Tim. 1.10. Who hath abolished death, and hath brought life and immortalitie vnto light thorough the Gospell. To the Ephesians chap. 1. In which Christ also you haue hoped, hauing heard the worde of trueth, euen the gos­pell of your saluation: in which also after that ye belee­ued, ye were sealed with the holy spirite of promise, whi­che is the earnest of our inheritaunce whiles we are re­deemed into libertie to the praise of his glorie. Al­though therefore wee die, yet we shall rise a­gaine into an immortall life, because both the right of life is adiudged vnto vs, in the raising vp againe of the sonne, and wee are ingraffed into this Christ, raysed vp as branches vnto the vine, both by the outwarde testimonie of the Gospell, and also by the inwarde witnesse of the holy Ghost, 1. Corinth. 15. If Christ bee risen againe, we also shall rise againe. Hitherto also belongeth it, that he calleth him the firste fruits of them that rise againe, because y^e whole haruest of all the faithfull, from the begin­ning of the worlde was sanctified vnto God, by the raysing vp of that lumpe, which the sonne of God had taken of vs, to a blessed resurrecti­on. Hitherto also it belongeth, that he is cal­led the first begotten from amongest the dead, Colossians 1. as else where it shall bee decla­red more largely. Seeing therefore, that in raysing vppe of the sonne, the right of life is [Page 195] brought to light vnto vs, and that same quic­kening spirite of Christ is giuen vnto vs, ha­uing heard the Gospell, (that same spirit I say of faith) through which not onely our soules but also our bodies are members of our head Christe, therefore wee haue an vndoub­ted pledge in the resurrection of our heade Christe, that our bodies are to bee repayred, and restored to immortalitie.

Testimones out of the Prophetes and Apostles.

THE Apostle in the fourth Chapter to the Ephesi­ans citeth a prophecie out of the 68. Psalme con­cerning the ascension of Christ: but vnto euerie one of vs, grace is giuen according to the measure of the gift of Christ. Wherefore he saith, when hee as­cended vp on high, he led captiuitie captiue, and gaue giftes vnto men. And the prophecie in the hundred and tenth Psalme of the sitting of the Messias at the right hand of God, comprehendeth in it a prophecie of the ascension into the heauens, as it were an entrie of that glorious exaltation at the right hande of God, the which thing is confirmed by the testimonie of the holy Ghost himselfe, by the mouth of Peter. Actes 2.34. Since then that he by the right hande of God hath ben exalted, and hath receaued of his father the promise of the holy Ghost, he hath shedde foorth this amongest you, which you see and heare. For Dauid is not ascen­ded into heauen, but hee saith, The Lorde saide to my LORDE, sitte at my right hande, vntill [Page 196] I make thine enimies thy footestoole. So also Mark [...] the Euangelist in the sixteenth Chapter, ioyneth the en­trie with the sitting it selfe at the right hand: so af­ter the Lord had spoken vnto them, he was receiued in­to heauen, and sitteth at the right hande of God. And Christ Iohn 14. foresheweth his ascension into hea­uen, let not your heart be troubled ye beleeue in God, beleeue also in mee. In my fathers house are many dwel­ling places: otherwise I woulde haue tolde you, I goe to prepare a place for you. And seeing I goe to prepare a place for you, I will come againe and receiue you vnto my self, that where I am, there you may be also. The E­uangelists describe a sure & manifest fulfilling of these foresayinges concerning the ascension of Christ, Marke in the place nowe aledged, and Luke in his Euangelicall historie, chapter 24. Loe I doe sende the promise of my father vppon you: but tarie ye in the citie of Ieru­salem, vntill yee bee indued with power from on high. Now he ledde them out into Bethaniah and lifting vp his handes he blessed them. And it came to passe that whiles he blessed them, being separate from them, he [...] was carried vp into heauen, and they worshipping him, returned to Ierusalem with great ioye, and were con­tinually in the temple lauding and praysing God. And in the first of the Actes, And when he had spoken these thinges, while they behelde, hee was taken vp, and a cloude tooke him out of their sight, and while they looked stedfastly towardes heauen, beholde two men stoode by them in white apparell, who saide: Yee men of Galilie, why stande yee gasing into heauen? This Iesus which is taken from you into heauen, shall so come as yee haue seene him goe into heauen. And Peter Actes 3, And nowe brethren I knowe that [Page 197] through ignorance▪ ye did these thinges, as also did your gouernours, but those thinges which God before had shewed by the mouth of all his prophetes, that Christe shoulde suffer, he hath thus fufilled. Amend your liues therefore and turne, that your sinnes may be put away, when the time of refreshing shall come from the pre­sence of the Lord, and when he shall send Iesus Christ which before was preached vnto you: whom the hea­uen must containe, vntill the time that all things bee restored which God hath spoken by the mouth of all his holy Prophets, since the world began.

The meaning of these wordes, He ascen­ded into heauen.

THE meaning is, I beleeue Christe who according to his diuine nature was alwayes in the heauens, Iohn 1. and 3. after that he had fulfilled the office of ambassage, and by the space of fourtie dayes had instructed his disci­ples concerning y^e trueth of his resurrection, in that same true bodie of his, that was taken out of the substance of Marie the virgine, that it hanged vppon the crosse, was deade and buried, that being glorified rose againe, y^t in the selfe same body I say together with a very humaine & resonable soule, he ascended into the heauens, where y^e seat is of euerlasting felicitie. The scrip­ture in the first Chapter of the Actes doeth set out the matter most liuely before our eyes. And in an other place he saith the same things [Page 198] that CHRIST departed from his disci­ples, and was lifted vp into heauen, Luke 24. that hee went from them, Iohn 14. that hee left this worlde, Iohn. 16. that hee was ta­ken awaye Actes 15. from vs, Luke 24. into those same holy tabernacles, not made with hands: Hebrewes 9. into heauen it selfe, Mark. 16. that he is there continually and without a­ny interruption, Hebrewes 10. that heauen must holde him vntill the time of the resto­ring of all thinges. Act. 2.

Howe Christ being absent, is yet present.

BVT if y^t Christ went from vs, & hath left this worlde, howe is that promise of Christ fulfilled, Beholde I am alwayes with you vnto the ende of the worlde? Matthew 28. Surely it is so fulfilled, euen like as that same other word of Christ was fulfilled. Verilie I say vnto you, that before Abraham was, I am. Iohn 8. For like as hee fulfilled that, by the presence not of his fleshe, but of his diuinitie, and yet fea­red not to say, I; admit that he vnderstoode it onely of the presence of his diuinitie: so also according to his maiestie, according to his prouidence, according to his vnspeakeable and inuisible grace, that saying was fulfilled of him, Beholde I am with you alwayes, euen to the ende of the worlde. For indeede according to the flesh which y^e worlde hath taken on it,Augustine. accor­ding to that that was borne of the virgin, ac­cording [Page 199] to y^t which was taken of y^e Iewes, which was nayled to the tree, that was taken down from the crosse, that was lapped in linnen, that was laide in the graue, that was many­fested in the resurrection, You shall not alwayes haue mee with you. Why so? Because hee was conuersant according to his bodily presence, fourtie dayes with his disciples, and leading them by seeing, but not by following, he as­cended into heauen, and is not here. For hee is there, and sitteth at the right hande of the father: and is here, for the presence of his ma­iestie hath not departed. And otherwise ac­cording to the presence of his maiestie we haue Christ alwaies: but according to the presence of the fleshe, it was well said vnto his disciples, but me ye shall not haue alwayes.

Of the fruite of the ascension.

FVrthermore wee must speake of the fruits, which faith doeth lay holde vpon by the as­cension of Christ. And first of all like as our iustification is ascribed vnto the resurrecti­on: so the proceeding and continuing of the same iustification is ascribed vnto the ascension, and that two manner of wayes: first because in the same bodie, which was accurssed in our sinnes, he could not ascende into heauen, vnlesse first he had beene fully in our name iustified from them. For euen like as hee coulde not haue risen into life, if there had but one of our sinnes remayned vnsatisfied for, and vnlesse all beleuers had ben iustified in him, whose person [Page 200] tooke vppon him, when hee shoulde bee con­demned in them: so much lesse coulde he haue entred into that same high light wherevnto there was no way, & whither no impure thing coulde attaine, yea where God doeth shewe himselfe to be seene of the blessed Angels, vn­lesse he had beene fully iustified for our sinnes, and we in him when he ascended thither in our name. Iohn. 14 The holy Ghost shall reprooue the worlde of righteousnes, because I goe to the father, and you shall see me no more. For like as it was not lawfull for the high priest to enter into the ho­ly of holiest, without bloode for his owne sins, and the sinnes of the people, Heb. 3.27. so that same true sanctuarie had not beene open to Christ, to wit, that same entrie into heauen, vnlesse first he had satisfied for our sins, which he had taken vpon him. Heb. 1. verse 2. and 9. verse 7.11.12. Therefore whiles Christ doth enter into that same sanctuarie not made with handes, heauen it selfe, by his owne bloode: it is a sure demonstration, and thereby the world is conuinced, that euerlasting righteousnesse is brought by Christ as Daniel had foretolde. And surely the Apostle Ephes. 4. doeth lay out that same ascension of Christ as a publike te­stimonie of our iustification, as it were in a tri­umph to be beholden of the eyes, of our faith, When he ascended on high, he led captiuitie captiue, & gaue giftes vnto men. Surely he led not captiui­tie with him into y^e heauens, that is to say death & sin: for neither is there any place there for sinne & death. What then? That same ascension [Page 201] was as it were a publike testimonie of sinne ouercome, and of damnation taken away, and of righteousnesse obteined and of full victorie.

Againe, that same entrie into that high san­ctuarie, is not onely a testimonie of our righ­teousnes; but also that same abiding in the same sanctuarie, and shewing of himselfe before the Father, is an euerlasting continuance of the same righteousnes: to wit, whiles by the vertue of his onely one sacrifice, being iustified for euer from our sinnes, he appeareth there in our name, that we might be esteemed righte­ous perpetuallie in him, and to the ende hee might giue giftes vnto men, to wit the giftes of the holie Ghost, amongest which the Apostle doth speciallie commende faith, whereby he doth engraffe vs into him selfe as members vn­to the head, and doth applie his benefites vnto vs Ephes. 4. vers. 12.13.15.16. But of this same shewing of Christ before the Father, there will be a more fit place, when we shal entreate of the sitting at the right hand of God.

How the death, resurrection, ascension, and sitting of Christ at the right hand of GOD, make to the iustification of faith.

BVt nowe seeing before mention was made of our righteousnes in the death and resur­rection of Christe, some man will demande not without cause, by what waie and meanes the death, resurrection and ascension, and the [Page 202] sitting at the right hand of God, doth make to the iustification of Faith.

I. The obedience of the death of Christ, is the thing it selfe that is imputed to vs to righte­ousnesse. For that satisfieth for our sinnes: nei­ther is there any thing wanting to this obedi­ence, as Christ saith: It is finished. And the Apo­stle Rom. 5. doth set the obedience of Christ, a­gainst our disobedience.

II. The resurrection from the dead is a pub­like testimonie and demonstration both of Christe his righteousnes and ours, to wit that Christ is iustified from all our sinnes, and we also likewise in him: for otherwise if there had remained but one sinne vnpunished, he could not haue arisen. And this is that same confident demanding which our conscience maketh to God through the resurrection of Christ, where­of Saint Peter entreateth in his 1. Epistle Chap­ter. 3. But we haue spoken more of this matter in his place.

III. The ascension is the proceeding & con­tinuance of his righteousnesse. First because in his owne bodie that was accursed in our sins, he could not ascend in our name, I say into that high glorie, vnlesse he had bene fullie iustified from our sinnes, and we likewise in him, who are ingraffed into him through faith. Hebrues 1. verse 7.

IIII. Nowe that same ascension and entrance into that highe sanctuarie, is not onely a pub­like testimonie of our righteousnesse, but also the sitting at the right hand of God, that is [Page 203] that abiding of his and perpetuall shewing of himselfe before the face of the Father, in that same highe glorie, is the continuing of the e­uerlasting righteousnesse of Christ and of ours, like as we haue taught, and shal afterwardes teach more fully in the article of sitting at the right hand of God.

Paule setteth downe all these degrees in the eight Chapter to the Romanes, Who shall laie a­ny thing to the charge of God his chosen? It is GOD that iustifieth, who shal condemne? It is Christ which is dead (loe the matter for which we are iustified from accusation and condemnation, the death of Christ) yea or rather which is risen againe (which is an vndoubted token that that same death of Christ which he tooke vpon him, was sufficient for the full absolution and forgiuenes of our sinnes: otherwise he must haue abiden in death) who is also at the right hand of God, (which yet is a greater testimonie that the captiuitie of sinne and damnation is vanquished: so that nowe we are deliuered and iustified through Christ from it) which also maketh entreatie for vs, whilst he sai­eth, for vs, which also sheweth that there is far­ther a newe confirmation of our faith to be ad­ded to the nexte of the free iustification tho­rough Christe, to wit, that hee also is at the right hande of God, whether he could not haue come, vnlesse he had beene iustified from our sinnes: and that he entreateth also for vs, to wit whilest by the power of that onely one sacrifice, he appeareth euerlastingly righteous for vs. 1. Iohn. 2 1.

[Page 204]And so that same abiding at the right hande of God and shewing him selfe before the Fa­ther, is a continuing of that euerlasting iusti­fication of ours, to the end that there should be no place left for any accusation against be­leeuers: so full euerie manner of waie is our iu­stification in Christ, so euerlasting and so vn­derpropped vpon most sure foundations, to the knowledge whereof Paule in the place nowe alledged, would leade vs by those argumentes, as it were by certaine steppes and degrees.

Of the second fruite of the ascension.

THe second fruite is, that by his ascension in­to heauen, he hath made vs to sit with him in heauenlie places, Ephes. 2.6. So that we do not onely in a naked hope looke for heauen: but we possesse it in the head, and in Christ our brother: aswell because that same earthly, and bodily pledge, which he hath taken of vs, full expiation & cleansing, being made of our sins, doth possesse the heauens nowe in our name: as also because we our selues doe possesse a spi­ritual and heauenly pledge receaued againe frō him, to wit the spirite of Christ dwelling in vs: & so by the power of the holie Ghost through faith in the promise of the Gospell we are in­graffed into him. And therfore Ro. 10.6.8. The righteousnes which is of faith saith thus, Say not in thy heart, who shal ascend into heauen? That is to bring Christ from aboue, &c. But what saith it? The worde is neare thee, euen in thy mouth, and in thine [Page 205] heart, that is, that same worde of Faith whiche wee preache.

Surely the spirituall first fruites of this do­ctrine are most sweete. For it bringeth to passe by the power of Christ his spirite, that now in a certain and vndouted hope in our head Christ, we possesse heauen. Therefore let vs confirme our mindes in this most profitable doctrine by some most euident oracles of y^e scripture. Christ himselfe nowe about to goe into that heauen­ly possession in our name, speaketh on this sort, Iohn. 14. In my fathers house there are many abyding places, if it had bene otherwise, I had tolde you. I go to prepare a place for you. The same Iohn. Chap. 20. I ascend to my father, and to your father; to my God, & to your God. The Apostle also maketh vs so sure of the certaintie of the earnest and pledge which Christ hauing of vs, hath aduanced into the heauens, that he saith in the second of the Ephesians, that God hath made vs to sitte with Christ in heauenly places. Againe, of sending that same earnest or comforter vnto vs Christe speaketh thus in Ioh. 16. I speake the truth vnto you, it is pro­fitable for you that I goe: for if I go not, that same com­forter shal not come vnto you. Peter also witnesseth of this same earnest already sent in Actes 2. also Paule in 2. Cor. 1. Who hath sealed vs and gi­uen the earnest of his spirite in our heartes: And most plaine of all other places in the 2. Cor. 5. See also Tertullian in his booke of the resurrecti­on of the flesh, where amongest other thinges he writeth thus, This Iesus called the Mediator of God & men, of the trust of either part committed vnto [Page 206] him doth keepe the pledge of the flesh in himselfe as the earnest of the whole summe. For like as he hath left the earnest of his spirit with vs, so also he hath taken of vs the earnest of the flesh, and hath aduanced into heauen the pledge of the whole summe hereafter to be brought thither. Be quiet therefore O flesh and bloud, you haue vsurped both heauen & the kingdome of God in Christ, or if they denie you in Christ, let them also denie Christ to be in heauen, who haue denied heauen vnto you.

Of the thirde fruite.

THe third fruite is, that Christ therefore sit­teth in the highest heauens, that through his power shed into our hearts, from thence he may drawe vs from these earthly and carnal things present, and may quicken them and lift them vp to desire and meditate vpon hea­uenly and spiritual thinges to come. Philip. 3. Our cōuersation is in heauen, from whence we looke for our Lorde Iesus Christ.

Testimonies out of the Prophetes and A­postles.

Psalme 110. Iehouah hath saide▪ sitte at my right hand, vntil I put thine enimies as a footestoole vn­der thy feete. Iehouah shal send out of Sion the rodde of thy strength▪ rule in the middest of thine enemies. Also, the Lorde hath sworne, and it shall not repent him, thou art a Priest for euer after the order of Mel­chisedech. And Christ teacheth in Matth. 22. to­wardes [Page 207] the end, that this prophecie is to be vn­derstoode of him. And Christ being adiured of the high priest, confesseth himselfe to be both the sonne of God, and that he will ouercome his enimies sitting at the right hand of God. Matth. 26.63, 64. And the high priest answering said vnto him, I adiure thee by the liuing God, that thou tell vs whether thou be Christ that sonne of God: Iesus saith vnto him, thou hast saide: Neuerthelesse I say vn­to you, hereafter shal you see the sonne of man sitting at the right hand of the power of God & comming in the cloudes of heauen. The fulfil­ling of that prophesie of Dauid concerning the sitting at the right hand of God is extant in the 16. of Marke, After the Lord had spoken vnto them, he was receaued vp into heauen and sitteth at the right hand of God, and Act. 2. ver. 33.36. & 5. ver. 31. and so that same stone refused of the builders was made the head of the corner. Act. 4. ver. 10.11.12. Which stone cut from the mountaine without handes, goeth to the right hand of God to breake al the rest of the kingdoms: but his kingdome shal stand for euer. Dan. 2. ve. 44.45. And Paul in Ephes. 1.18.19.20. That ye may know what the hope is of his calling, and what the riches of his glorious inheritance is in the Saintes: and what is the exceding greatnes of his power towards vs which beleue according to the working of his mightie power which he wrought in Christ, when he raised him vp frō the dead, and set him at his right hand in the heauens.

To what end sitting at the right hand of God the Father almightie is added to his as­cension into heauen.

[Page 208]THe scope or principal end of Christe his as­cension is already set foorth: to wit, that Christ ascended into heauen not onely that he might there enioy euerlasting felicitie, as the Angels doe and all blessed men: but that hee might sit at the right hand of God, which farre exceedeth the dignitie of Angels and of men, as he witnesseth in the Epistle to the Heb. Ca. 1.13. For vnto which of the Angels saide he at any time, sit at my right hand, til I make thine enimies thy footstole? Nowe seeing God is not a bodily substance, & therefore hath neither right or left hande, at which Christ should stand or sitte; it is manifest that these wordes and manner of speeches, are taken from men and worldly thinges: by which holie thinges answering in some sorte, our in­firmitie might be liuely set before our eyes & explaned. For in verie deede men to whome they graunt or giue either equal honor, or that which is nexte vnto themselues, they are wont to place them at their right hand, that in this verie thing they may testifie that honour, 1. King, 2. Psal. 45.

What the sitting at the right hand of God the Father is.

THat same sitting at the right hand of God the Father is the exaltation of Christe in his kingdome and priesthoode: to wit, that nowe he administreth his kingly and priestly office, not as before in infirmitie and miserie, but in a manifest & heauenlie maiestie & glory. [Page 209] Therefore then thou doest truely beleeue in Christ his sitting at the right hand of God the father almightie, when thou beleeuest that he doth entreate for thee in heauen in high glory, and that he doth gouerne his kingdome with a mighty power, so that he doth heare thee, doth more effectually endue and defend thee with the spirite of consolation and wisedome, then if he were yet in the earth, and shoulde speake with thee. Act. 5.31. Him hath God lifted vp with his right hand to be a Prince and a Sauiour to giue repen­tance to Israel and forgiuenes of sinnes: And Ephe. 1. He hath raised him vp from the dead, and sette him at his right hand in the heauens farre aboue all principa­litie, and power, and might, and domination, and euerie name that is named, not onely in this world, but in that which is to come: and hath made all thinges subiect vnder his feete, and hath appointed him head to the Church it selfe ouer all thinges, which is his bodie, euen the fulnesse of him which filleth all in all thinges. Also to the Hebrues 8. verse 4. 1. Peter 3. verse 22. By these places it is plaine that the Scripture nameth the sitting at the right hand of God, not that same administration of the kingdome and priesthoode; which for the voluntarie aba­sing of Christ was weaker and more obscure: but that same perfect gouernement, honour, and glorie of Christ, which was free from all infir­mities openly manifested and declared: into which then the first entrance was, when he arose againe from death, ascended into heauen, and there in an vnspeakable glorie, declared himself to be Lord of al creatures in the sight of all ho­lie Angels and men.

What fruite the faithfull receiue by that same sitting of Christ at the right hande of God, or rather by that exaltation of Christe in his kingdome and priesthood.

FIrst concerning that same exaltation of Christ in the priesthood, those that are in league with God, doe reape from thence this consolation: that they knowe that this coue­nant of grace by the intercession of this media­tor kept and maintained euerlastingly, as it ap­peareth, Hebr. 8. verses 6. and 12. the which in­tercession is the shewing of him selfe before the face of the father, that the efficacie and strength of that sacrifice once offered vp for all, might continually be in force: and this same perpetu­all will of keeping it, in this Mediator, is agree­able with the will of the Father, accepting that same sacrifice once offred vp for an euerlasting reconciliation, and approuing this endeuor in the mediator of maintaining it according to the oathe: Psalme 110. The Lorde hath sworne, and it shall not repent him, thou art a priest [...] for euer after y^e order of Melchizedek: or that I may speake a little more largely: First all the confederates doe reape this fruite in the exalta­tion of Christ in the priesthode, that they know that the Mediator of this euerlasting couenant is entred into that same sanctuarie not made with handes, the verie heauen it selfe and is ex­alted to the right hand of God, that continual­lie and without any interruption, and that euery moment he may appeare an intercessour before [Page 211] the father for vs: and so may maintein that same couenant once established for euer, and may confirme it by his intercession in the heauenly throne of his Maiestie.

I. The testimonies of the euerlasting conser­uation of this free couenant, appeare in the eight to the Hebrues, verse 6. But now our high priest hath obteined a more excellent ministe­rie, in asmuch as he is the intercessor of a more notable couenant, which is ratified by more excellent promises, &c. Also in the 7. to the He­brues, And that not without an oath, for these are made priestes without an oath: but this is made wtth an oath by him that saide vnto him, the Lorde hath sworne, and it shal not repent him, thou art a priest for euer after the order of Melchisedech. By so muche is Iesus made a suretie of a better Testament, for among these many were made priestes by reason that death suffred them not to endure; but this man because that he endureth for euer, hath a perpetuall priesthod. By which he is able also perfectly to saue those which come to God through him, euermore liuing to make intercessiō for vs.

II. Concerning the appearing of Christe in [...]he sight of God for vs, and the perpetuall ver­ [...]ue of the sacrifice of Christ once offered vp, it is written Hebru. 9. verse 24. Christe entered in [...]nto a sanctuarie not made with handes, which [...]s a patterne aunswering vnto the true sanctu­ [...]rie; but into heauen it selfe, that he may ap­ [...]eare nowe in the sight of God for vs. And Heb. 10. ver. 22. This man, after he had offered one [...]acrifice for sinnes, sitteth without any interruption, that [...] for euer, at the right hand of the Father.

[Page 212]III. As touching the will in the sonne of mainteining it, and of the Fathers will in ac­cepting of it, the oath doth witnesse, whereof God will not repent him: and consequently neither will it repent the sonne of receiuing the office of being an euerlasting Sauiour, Psal. 110. Rom. 8. Who shal laie any thing to the charge of God his chosen? It is God that iustifieth, who shal condemne? It is Christ which is dead: yea rather which is risen a­gaine, who is also at the right hand of God: who also maketh request for vs. Out of which wordes that same constant will in the sonne of keeping vs before the sight of the Father, which Paul com­prehendeth in intercession, is vnderstoode: and which answereth vnto the will of God, whereof he spake before, It is God who iustifieth. Ther­fore the faithful, they cannot doubt of that e­uerlasting reconciliation with God, aswell be­cause that same euerlasting office of reconciling is laide vpon Christ: as also because Christ exe­cuteth the same with moste highe power and glorie, preseruing it fully and perfectly euerie moment, without any or the least interruption that may bee; so that worthily enioying such a patrone, we maie vndoutedly trust that none can come foorth which either dare accuse or condemne the faithfull, that we may trust I say, that the least accusation that may be, can not be admitted before that same high priest in so great glorie making intercession for vs, whether it be of Sathan, of the conscience or of sinne: so that that same glorious intercession of Christe [Page 213] doth truely perfourme vnto vs that God hath promised by Esaie the Prophet: I haue taken a­way thine iniquities as a cloude, and thy sinnes as a litle cloude: turne vnto me because I haue redeemed thee. Also Chapter 60. verse. 1.

The second fruite whereof we be partakers by this exaltation of Christe in the priest­hoode.

THe second fruite is, that we dare both with a full faith, & as I may say, with a full mouth aske and looke for from God all good and healthful thinges: forasmuch as we are mem­bers of that priest, who with so great power and glorie maketh intercession for vs, beeing surely persuaded, that his glorious intercession will swallowe vp all our vnworthinesse, and get vn­to vs vnspeakeable grace: and so that wee shall receaue for and through this Bishop, all those good promises which we aske, Hebru. 10. verses 19.20. &c. Seeing therefore brethren that we haue li­bertie to enter into the holie place by the bloud of Iesus, by the new and liuing way which he hath prepared for vs through the vale, that is his flesh: and seeing wee haue an high priest gouernour ouer the house of God, let vs draw neare with a true heart, and with an vndoub­ted perswasion of faith, our heartes beeing pure from an euil conscience: and our bodies being washed with pure water let vs holde the confession of our hope not waue­ring, for he is faithful who hath promised. Also to the Philip. 4 verse 6. Be nothing carefull, but in al thinges [Page 214] let your request be shewed vnto God in prayer & sup­plication with giuing of thankes, and the peace of God which passeth all vnderstanding shal preserue your hearts and minds in Christ Iesus. We haue therefore this plentiful fruite, that in all thinges which we haue to doe with God, we haue such an o­uerseer of the house of God, and such an inter­cessour, as in whose fauour the Father wil giue vs all thinges, and therefore he is called, Heb. 2. a faithfull Bishop in those thinges which he hath to doe with God: and in the thirde to the Heb. verse 2.5.6. & Heb. 4. verse 14.

The thirde fruite.

THat we offer vp our selues, and all good thinges whiche wee receiue for and by this high Bishop, for sweete and accepta­ble sacrifices to GOD, in all thinges giuing thankes vnto God by this Iesus Christe: and which by and for the Sonne he accepteth to his glorie, and bringeth to passe that they serue for it, Apocalip. 5. verse 8. The foure and twenty elders fell downe before the Lambe, euery one hauing harps and golden vials full of sweete odours, which are the praiers of Saintes. And Rom. 12. I be­seech you brethren, by the mercies of God, that ye giue vp your bodies a liuing sacrifice, holy and acceptable vn­to God, &c. 1. Pet. 2. verse 5. Yee also as liuing soules, be ye builded vp into a spirituall house and holy priest­hood, to offer vp spirituall sacrifices vnto God by Iesus Christ. Wherefore also it is conteined in the [Page 215] scripture, Behold I put in Syon a chiefe corner stone, elect and pretious: he that beleeueth therein, shall not be ashamed. And Hebru. 13. verses 15.16. also to the Philip. Cap. 1. verses 11. and 12. filled with the fruites of righteousnesse which are in you by Iesus Christ to the glorie and praise of God.

The fourth fruite.

FOrasmuch as the faithfull are members of Christe making intercession for them in high glorie, he doth not onely through his intercession make their sufferinges holie, but al­so glorious in the sight of God, Psal. 116. verse 15. Pretious in the sight of God is the death of his meeke ones. Also in the Psal. 56. verse 9. and Philip. 2. verse 17. Yea and though I be offered vp vpon the the sacrifice and seruice of your faith, I am glad, and reioyse with you all. For the same cause also be yee glad and reioyce with me. Therfore the suffrings of the Church are wonderfully sanctified and made glorious, through this high Bishop ma­king intercession in glorie. To be short, what soeuer things were plainely and magnificently instituted of God, concerning the priesthoode of the olde Testament, and the sacrifices, and were done according to that spirituall patterne y^t was shewed to Moses in the mount, we haue y^e full truth and perfect fruit to euerlasting conso­lation in the priesthod of Christ: not only as he administred it in humilitie, w^t so great power, y^t by one oblation he made perfect for euer those [Page 216] that were sanctified: but also in that he liueth alwayes to this end, to make intercession for vs, and so bringeth to passe, that we alwayes en­ioye the fruite of his sacrifice, and the trueth of all those thinges which were promised of God by the figures of the olde Testament. Therefore when we read the Scriptures of the olde Testa­ment, we ought to lift vp our mindes hither: I say to this priest, perfourming that vnto vs eue­rie moment in high glorie, that God had pro­mised by the mouth of the prophetes, and by those visible ceremonies. For what so euer thinges are written, they are written for our learning, Rom. 15.4. For example sake, Exod. 39. that the high priest did beare vpon his shoul­ders the names of the tribes, and did beare those twelue pretious stones before his brest entring into the sanctuarie, in remembrance of those twelue tribes of Israel, that Christ executeth at this day with great glorie: He hath vs the true Israel alwayes in his brest and fresh memorie before the sight of God as pretious stones. To be short we shal knowe and perceaue the full fruite of the exaltation of Christ in his Priest­hood in euerlasting life with wonderful admi­ration, when in presence we shall beholde that same exaltation of our high priest in glorie: euen as the high priest himselfe prayed Ioh. 17. Father, those that thou hast giuē vnto me, I wil y^t they be with me where I am, that they may beholde that same glorie which thou hast giuen vnto me.

What the exaltation of Christ is in his kingdome, which is the other part of the sitting of Christ at the right hand of God.

THE kingdome of God is the restoring of saluation through the worde and spirit in the elect, descended from a most wise and mightie heade Christ, and a defence against the enemies. This kingdome when it was in this worlde, beganne in humilitie, as he saith, repent & amend, for the kingdome of God is at hand. The exaltation therefore in this kingdome is that same placing in highest degree of honour, to the end the sonne may shew himself openly before the Angels, & blessed men in great light to be the king and heade of all the elect, and by shedding his power euen vnto vs with a greater efficacie then when he was in his body in the earth, he may restore and repare life and salua­tion by the worde and spirit in his electe, and may defend thē against al enemies. Eph. 1.21.22 The father hath placed Christ at his right hand in the heauens far aboue all power & principality, & might and dominion, & euery name that is named not in this worlde onely, but in that which is to come, and he hath made all thinges subiect vnder his feet, and hath ap­poynted him to be heade ouer all thinges to the Church which is his bodie, and the fulnesse of him which ful­filleth al in al things: Ioh. 16.7. I speak the truth vnto you, it is expedient for you that I goe away: for vn­lesse I goe, that comforter shall not come vnto you: but if I depart, I will sende him vnto you. And this [Page 218] was because it was so appointed by God his de­cree, that Christ being exalted in his king­dome, should sende him.

What fruits, we are partakers of by the ex­altation of Christ in his kingdome.

LIke as Christ was borne and died for vs: so also he sitteth at the right hande of God for vs. Nowe the first fruite is, that onely Christians doe rightly knowe God, call vppon him, and praise him. For therefore the father placed Christ at his right hande, that hee might be acknowledged, worshipped and praised, both of Angels and men, as their onely God and Lorde. And contrariwise God doeth abhorre all other worshippes which are not directed vnto Christ, in whome onely hee will bee ac­knowledged, called vppon, and praysed. Peter inferreth, Acts 2. of the sending of the holy Ghost; out of the testimony of Dauid concer­ning the sitting of the Messias at the right hand of God: Therefore let all the house of Israel knowe for a suretie that God hath made him both Lorde and Christ, this Iesus I say, whome ye haue crucified: And Phil. 2.9.10.11. Wherefore God hath also highlie ex­alted him, and giuen him a name aboue euerie name, that at the name of Iesus shoulde euery knee bow, both of thinges in heauen, and thinges in earth, and thinges vnder the earth, and that euery tongue should confesse that Iesus Christ is the Lorde vnto the glorie of God the father. And Psa. 97. ver. 7. Apo. 5. ver. 7.9.12.13. 1. Cor. 1. ver. 2. Act. 7. ver. 59. & cap. 9. ver. 14.

The second and the third fruite.

THE other fruits are knowen by their ends. For therefore Christ is exalted in his king­dome, that inwardly hee maye enrich his Church, and without he may defend it against enimies, yea and also may bridle those that are deadly and inwarde enemies: the seconde fruite therefore is, that the father for and by this Christ doeth assuredly giue the holy ghost to them that aske it, doeth gouerne and quic­ken the faithful by the ministerie of y^e Gospel, & both beautifieth the whole Church with di­uerse gifts: and also giueth to euery mēber so much giftes as are sufficient for the glorie of y^e head, for the edificacion of the whole body, and the saluation of that same member: but hee leaueth none of them without necessarie gifts, or letteth them to be emptie, Actes 2.33. Christ exalted to the right hand of God, and hauing obtained of his father the promise of the holy Ghost, hath shed forth this which ye nowe see and heare. And to the Eph. 4.7. To euery one of vs grace is giuen according to the measure of the gift of Christ. And a litle af­ter, He therefore gaue some to be Apostles, and some Prophets, and some Euangelists, and some pastors, and teachers for the repairing of the Saintes, for the worke of the ministery, and for the edification (I say) of the body of Christe, till wee all meete together in the vnitie of faith, and that acknoweledging of the Sonne of GOD vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ. Also, [Page 220] Let vs altogether growe vp in him which is the heade, to wit, Christ, by whome all the bodie fitly knitte and compact together by all the ioynts for the furniture thereof, according to the effectuall power which is in the measure of euerie part, the whole receaueth increase of the bodie, vnto the edifying of it selfe in loue. Christ therefore raigneth vnto vs at the right hande of the father, that powring out the holy Ghost vpon vs, he might be effectual by y^e ministerie, and through the spirite might make vs his mē ­bers, and might aduaunce his spirituall king­dome day by day in vs, vntill he might fully ioyne vs vnto himselfe being perfectly regene­rate and washed againe from sinne and cor­ruption, and so he might be God all in all. 1. Corinthians. 15.

The thirde fruite.

THE thirde fruit is the defense of y^e Church against all our enemies, sinne, the flesh, the worlde, tyrantes, diuels: all which our heauenly father calleth the enemies of Christ: and in verie deede he sheweth dayly examples of his power in ouerthrowing them, Psal. 110. The Lorde hath said to my Lord, sit at my right hande, vntill I make thine enimies a footestoole vnto thy feete. Iehoua shall sende the scepter of thy strength out of Sion: rule in the middest of thine enimies. Surely a wonderful consolation that we are his brethrē, yea his members, to whome all power is giuen in heauen and in earth, without whose will [Page 221] & power, neither the Turkes nor antichrist can deuise any thing against the Church, no nor conclude or moue so much as a finger for the executing of their counsailes: so that Christe raigneth in such sort in the middest of his ene­mies, that he will not be shut out, no not out of their most secrete counsailes. Yea we are the brethren and members of that Christ, by whose most present diuine power, all men are gouer­ned, and all creatures in heauen and in earth; so that wee may saye with full securitie of minde with the Apostle, Romanes 8. Who shall separate vs from the loue of Christ? shall tribula­tion? shall anguish? shall persecution? shall hunger? shal nakednes? shall danger? shall the sword? (as it is written, For thy sake are we killed all the day long, we are coun­ted as sheepe appointed to the slaughter) yea but in al these thinges, we are more then conquerours through him that hath loued vs. For I am persuaded that nei­ther death, nor life, nor angels, nor principalities, nor powers, nor thinges present, nor thinges to come, nor hight, nor depth, nor any other creature shall be able to separat vs from the loue of God, which is in Christ Iesus our Lord. If when Christ raigned in humilitie the diuels were constrained to aske him leaue, howe shall they nowe dare to attempt anie thing against any member of Christ, after that Christ is ascended on high & hath led captiuitie captiue, vnlesse first they shall entreate the Lorde Christ? But faithfull is Christ our Lorde, who shall not suffer vs to bee tempted, aboue that wee shall bee able to beare. 1. Corinthians 10. If [Page 222] then when he gouerned his kingdom in humi­litie and great abasement, the sea was still, when he said, Mar 4. be still; What shall be now done, he raigning in high glorie when he wil declare his wil, as were but by a becke, against y^e stormes of persecutions? But wee are the members of so great a Lorde, and of Christ, and therefore he not only can, but also will y^t which is most healthful vnto vs. And doe not we nowe much more deserue that Christ should vpbrayde no lesse vnto vs then vnto the Apostles (a lacke for sorrowe) that same faintnes of faith, because that in the tempestes of aduersities, in the me­ditation of so great thinges our faith doeth mount vp no higher? See an example of defence Act. 18. ver. 8.9.

Testimonies out of the Prophetes and Apostles.

DAniel 7.13. I did see in a vision by night & behode one like the sonne of man came in the cloudes of heauen, and approached vn­to the auncient of dayes, and they brought him before him, and he gaue him dominion & ho­nour and a kingdome, that all people nations and languages, shoulde serue him: his domini­on is an euerlasting dominion, which shall ne­uer be taken away, and his kingdome shal ne­uer be destroyed. And in the Epistle of Iude, verses 14.15. And Enoch also the seauenth frō Adam, prophecied of these, saying, beholde the Lorde commeth with thousandes of his [Page 223] sainctes, to giue iudgement against all men, and to rebuke all the vngodly among them, of all their wicked deedes, which they haue vn­godly committed, and of all their cruell spea­kings, which wicked sinners haue spoken a­gainst him, Matth. 25. And when the sonne of man commeth in his glorie, and all the holy Angels with him, Then shall he sit vppon the throne of his glorie, and all nations shall bee gathered before him, and hee shall separate them one from an other, as a sheepehard sepa­rateth the sheepe from the goates. And he shal set his sheepe on his right hand, and the goates on the left. Then shall the king say to them on his right hande, Come ye blessed of my fa­ther: take the inheritance of the kingdome pre­pared for you from the foundation of the world. For I was an hungred, and ye gaue me to eate, I thirsted, and you gaue me to drinke. &c. 2. Pet. 3. verse 9. The Lorde is not slacke (as some men count slackenesse) of that pro­mise he hath promised, but is patient toward vs, and woulde haue no man to perish, but all to come to repentance. But y^e day of the Lord wil come as a theefe in the night, in y^e which y^e hea­uens shall passe awaye with a noise, and the ele­ments shall melt away with heate, and the earth with the workes therein shall be burnt vp. See­ing therefore that all these thinges must be dis­solued, what maner of persons ought ye to be in holy couersation and godlinesse, looking for and hasting vnto that day of the Lord, by the which the heauens being on fire shall bee [Page 224] dissolued and the elementes shall melt with heat?

Why this article is added vnto the former.

THis article is added vnto the former, for the greater confirmation of our faith. For because Christ sitting at y^e right hand of his father, doeth so exercise his kingly power of iudging, partly by defending his that are in couenant with him, that yet in the meane while hee keepeth them vnder the crosse and wronges of their enemies, to mortifie sinne: partly so bridling the vngodlie, Actes 12. that in the meane season he leaueth many thinges vnpunished, to the ende his long sufferaunce may exclude all excuse: and therefore Christ our Lorde will to the ende that wee bee not troubled with any miseries or crueltie of ene­mies, that we shoulde lift vp our heades with true confidence of minde to looke for his com­ming, that the greater our miserie shall bee, the more certaine wee may bee, that the daye of our triumph is at hande, and of the righteous destruction of all the wicked enemies of God.

That the generall and last iudgement must of necessitie be, that we may bee armed a­gainst those scorners, whome the holy Ghost hath foreshewed shoulde be, by Pe­ter the Apostle in these last times,

[Page 225]A sure foundation may bee taken from the righteousnes of God, and the state of the righteous in this life, as Paul hath conclu­ded in the 1. Thes. 1. For it is a righteous thinge with God, to recompence tribulation to them that trou­ble you; and to you which are troubled, release with vs, when the Lorde Iesus shall shewe himselfe from hea­uen with his mightie Angels in flaming fire, &c. Forasmuch therefore as that recompence is not in this life, which the righteousnes of God re­quireth, and this notwithstanding this righte­ousnes remayneth firme & vnmoueable with God for euer, that the wicked may be punished, the Godly may receiue that same promised re­lease, there vpon the Apostle inferreth, that that is a manifest token of the iust iudgement of God to followe of the comming of the Lorde; Furthermore this foundation being laide, the destruction of the citie of Ierusalem maie bee added: which Christ ioyned with the prophe­cie of the last iudgement, not without a great & weightie cause, that is to say, the figure with the thing signified: that wee might no more doubt of his wrath to come vppon the vngod­ly in the day of iudgemēt, then of the shame of the Iewes foreshewed of Christ, which yet they beare before our eyes. Matth. 24. Luke 21.

Of the meaning of this Article.

THE meaning of this article is: I doe be­leeue that Iesus Christe doeth not onely nowe exercise his kingly power of iudge­ing, [Page 226] by his vertue from heauen by diuerse ex­amples aswell in defending the godly, as repres­sing the wicked: but also that he shall solemn­ly come from heauen from the right hande of the power of God in a corporall presence, tho­rowly to iudge all men, as well those that are departed out of this life frō the beginning that the worlde was created, whose bodies shal rise againe; as those whome that day shall finde re­maining yet liuing in this worlde, who shall soudenly be changed. Nowe forasmuch as to iudge is to absolue the innocent & to beautifie them, and to condemne the wicked, and to pu­nish them: I beleeue that he shall so iudge, that hee shall fully deliuer the godly, and beutifie them with eternall glorie: & contrariwise that he shall fully execut the condemnation vppon the contemners of so great long suffering & pa­tience, and so shal drowne sathan (as Pharaoh) with all his armie in euerlasting destructiō, but he shal bring in his confiderats fully deliuered from al tyrannie of the wicked into y^t same true heauenly inheritance, as into the lande of pro­mise: to which Paul would haue vs to loke, whē he saith, as often as ye shall eat of this bread, & drinke of this cup, ye shal shew forth the Lords death vntil his comming againe.

Why the comming of Christ is not so feare­ful vnto the faithful.

FIrst y^e cause doth cōfort y^e faithful for which he shal come to iudge. Now y^e chiefe end of y^e cōming againe of Christ to iudgement, is [Page 227] the glorifying of the Church, that is to say, that sinne and death being fully ouercome, and the enemies of the kingdome being adiudged by y^e iust iudgemēt of Christ to euerlasting paine, and so all offences and impediments remoued which did let the glory of the sons of God, God might appeare without any let fully & perfect­ly glorious in his saints, Eph. 5.1. Cor. 15. Christ setteth this same cause or rather ende & scope before our eyes, whilest he calleth that day the day of redemption. Secondly y^e very person of the iudge doth take frō vs al feare: For euen, for this cause the father hath deliuered al iudgmēt to the son, as he is the sonne of man y^t he might make our consciences quiet, & take from vs all terror of condemnation. Ioh. 5.22.27. Both be­cause y^t now we beleeue y^t he shall be iudge, and also because we shal behold him with our eyes in whose body our sinnes are cleansed, and all y^e curse taken away. Heb. 9.28. Tit. 2.13.14. Last of al the commandement & promise of Christ doth free & deliuer vs frō al feare. The cōman­dement is plaine in Luk. 21. Whē ye shal see these thinges come to passe, be of good comfort, & lift vp your heades. Math. 24. It shall come to passe, that yee shall heare of wars and rumors of warre, but see that yee he not troubled, for these things must be. The promise is plaine in third of Ioh. He that beleeueth in the son, is not iudged or cōdēned. And cap. 5.24 1. Thes. 4.14.17. & cap. 5, ver. 9.10. Ioh. 17. ver. 22.24. yea & let y^t promise be cōsidered which is in 1. Cor. 6. doe yee not knowe that the sainctes shall iudge the worlde? And a little after, bee yee ignorant that it shall come to passe, that wee shall iudge the Angels? [Page 228] And surely seeing all the Articles of the faithe are deliuered for our consolation, it must needes be that this article also of iudgement is deliue­red, not to shake, but to confirme and establishe our faith.

Howe we ought to make our selues rea­die to iudgement.

WE must prepare our selues to the iudge­ment of Christ, by faith and a good con­science: that is to say, by a faith which leaneth vppon a fast and sure foundation: and by the fruites of faith which doe beare witnesse of it, and with which it is exercised: Nowe the foundation of faith is not our merite, neither in whole, nor in part: but of Christ alone, who deliuereth vs from the wrath to come. 1. Thess. 1. For no man can lay any other foundation, then that which is laide alreadie, to wit, Iesus Christ. 1. Cor. 3. The which also is manifestly vnderstood by the wordes of the iudge himselfe: For first he saith, Come ye blessed of my heauenly father: Nowe wee are not blessed by, or in our selues, but by Christ, by whome we are both deliuered from the cursse, and also adopted to be sonnes of the meere good will, and free purpose of God. Galat. 3. Ephesi. 1.2. The iudge further addeth, Possesse for an inheritance the kingdome prepared for you from the beginning of the worlde. If an inhe­ritance; then no merite: If prepared from the beginning of the worlde; then not gotten by vs which yet were not. And these things con­cerning [Page 229] the foundation wherevppon our faith leaneth. Nowe after that I am assured through faith, that I am one of the sheepe of Christ, which he hath redeemed not with golde and siluer, but with his owne blood: I must ende­uour that I may haue those same markes where with by his spirite hee is wont to marke his sheepe, to wit, fruits worthie repentance: which are, that I feede Christ being hungrie, and giue drinke vnto him being thirstie in his mēbers: that I receiue Christ by hospitalitie in stran­gers, &c. But the faithfull rest not vppon these workes of thankefulnesse, like as also they shall say in the iudgement, Lord, when saw we thee, hungrie and thirstie, and gaue meate & drinke vnto thee? But they shall onely reste vppon Christ, who is made vnto them of God, wise­dome, righteousnes, sanctification and redemp­tion. 1. Cor. 1. To these fruites and exercises of faith, belong sobrietie, calling vpon the name of God, and watchfulnesse. For it is a precious deceit of sathan, whilest he persuadeth men that that same iudgement is yet farre off: or that there is no neede euerie houre or moment to looke for it: when as notwithstanding the co­maundement of Christe, and the doctrine of the Apostles require speciall watchfulnesse, Luke 21. Matth. 24. verse 44.45. 1. Thessa. 4. vers. 15.17. and chapter 5. verse. 1.2. 1. Pet. 3. Be­sides these, the looking for iudgement, doeth admonish the faithful, that aboue all thinges they take heede vnto themselues, least they de­file their bodies or their soules with the ido­latrie [Page 230] of Antichrist or with the like, & that they vnderprop their mindes with patience, concer­ning which matter there are extant graue ad­monitions Mat. 24. ver. 24.25. & Apo. 14. ver. 7.7.11.12. & chap. 18. ver. 4. To conclude, wee must keepe a good conscience in al things, euen vntil the Lord shal come, who shall make manifest y^e secretes of darkenes, & shal lay open the coūsels of the hart. 1. Cor. 4.5. So Paul saith, Act. 24. In this therefore I exercise my selfe that alwayes I may haue a conscience without offence before God and men.

Testimonies out of the Prophets and Apostles.

Ioel 2.28 And it shall come to passe afterward: I will power out my spirit vpon all flesh, & your sonnes & your daughters shal prophecie: your olde men shall dreame dreames, and your yong men shal see visions: yea and vppon the seruants and maidens in those days, I will powre out my spirit, and I will shewe wonders in the heauen & in the earth: blood, & fire, & pillers of smoke: the sonne it selfe shalbe turned into darkenes & the moone into blood, before the great & terrible day of the Lord come. And further it shal come to passe, that whosoeuer shall cal vpon the name of Iehovah, shall be [Page 231] saued: for in Mount Syon, and Ierusalem shall be de­liuerance, as the Lorde hath saide, and in the remnant whome the Lorde shall call. Actes 2.16.17. But this is that which was spoken by the Prophet Ioel, And it shall be in the last day, saith God, I will powre out of my spirite vppon all fleshe, and your sonnes and your daughters shall prophecie &c. Esay 59.20 21. And the redeemer shall come to Syon, and vnto them, that turne from iniquitie in Iacob, saith Iehouah, and I will make this my couenant with them, my spirit, that is vpon thee, & my words which I haue put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, saith the Lord, frō hence forth euen for euer. Ioh. 14. verses 16.17.18.19. &c. I will pray the father, and he shall giue you an other comforter, that hee may abide with you for euer, euen the spirite of trueth whome the worlde can not receiue, because it seeth him not, nei­ther knoweth him: but yee knowe him, for he dwelleth with you, and shall be in you. I will not leaue you fa­therles: but I will come to you, yet a little while, and the worlde shall see me no more, but ye shall see mee: because I liue, ye shall liue also. At that day shall yee know that I am in my father, and you in me, and I in you. Manie moe testimonies were aledged, when wee entreated of the trinitie.

The meaning of this article.

I Beleeue that the holy Ghost is verie true & euerlasting God, and of the same substance together with the father and the son, and yet notwithstanding a person distinct from both, [Page 232] as proceeding from them both. And therefore forasmuch as he is verie God, I place my confi­dence and trust in him, as in the father and in y^e sonne, and I trust in him that he will worke al, that in me, being emptie of all good, that hee himself hath promised in his word, & for which cause he is sent of the father & the sonne. Now his effectes they are many and diuerse. For first of all he is giuen, that he may witnes the loue of the father in our hearts, Gal. 4. & that he may lighten the eyes of our minde with the know­ledge of Christ: & that through faith he may so engraft me into Christ as a brāch into y^e vine & may make me a partaker of Christ, & al his be­nefits, Ioh. 15. This coniunction with Christ & his benefits, which the holy ghost doeth worke in vs, y^e scripture doth expresse with great force when he saith, y^t the holy ghost doeth sprinkle vs with the blood of Christ, 1. Pet 1. doth make vs members of Christ, 1. Cor. 6. doth feede vs w^t Christ, Ioh. 6. doth make vs drinke of Christ, 1. Cor. 10. & the 12. and doth build vs vpon Christ. Eph. 2. In which the office and end of the holy ghost giuen vnto vs, is shewed, y^t through faith it may most neerely knit vs vnto Christ, and may work y^e like things both in y^e mēbers & head, se­ing it is y^e same spirit, y^t is to say, y^e very same life & glory, Rom. 8. I beleeue y^t the holy ghost as the true & very God wil worke these thinges in me, which he hath promised vnto me y^t beleue; euē as these his peculiar epithetons & names do declare: that he is y^e water flowing vnto euerla­sting life, Iohn. 4.7. A water which shal cleanse [Page 233] me, Ezek. 36. 1. Corinthians, 6. An annoynting which shal remaine in vs, 1. Iohn. 2. the seale and earnest of inheritance: in all which it is promi­sed vnto vs that he is giuen vnto vs to comforte vs in all aduersities, to helpe vs in our infirmi­ties, to make intercession for vs with sighes and grones that can not be expressed, (forasmuch as we knowe not to pray as we ought) and so that he be our true comforte or aduocate, who suffereth not vs to be destitute of his counsaile and helpe, but handleth our cause himselfe, to the ende he may be in vs and remaine with vs for euer, Iohn. 16. To him I trust, to him I wholy deliuer my selfe to be gouerned, com­forted, and quickened in the father, and in Iesus Christe his sonne, who through the holie Ghost make their abiding with vs.

The applying of this doctrine to the coue­nant of grace.

THat same euerlasting couenant that God hath stricken with Abraham, the Sonne of God in mans nature, taken of the seede of Abrahā hath confirmed, by satisfying the righ­teousnes of God perfectly, in manner as I haue confessed in the former articles of faith. Nowe it resteth that the holie Ghost engraffe vs into Christ through faith the true seed of Abraham, and so powre out that blessing, promised to A­braham and his seede vpon vs, and by the ear­nest of an euerlasting inheritance. Paule saith in the third to the Galathians, that in the Gen­tiles the blessing of Abraham is extant in Christ [Page 234] Iesus, that we might receaue the promise of the spirit through faith. And a little after, Now to Abraham and to his seede were the promises made, he saith not, & to the seedes, as speaking of many: but, and to thy seede (as of one) which is Christ. Al­so, And if yee be Christs, then are yee Abrahams seede & heires by promise: And Rom. 9.8.2. Cor. 1.21.22.

How the holy Ghost is giuen, and howe we know whether we haue it or no.

THe holy Ghost is giuen by the ministery of the Gospel as by an ordinary meane. Gal. 3. This onely would I learne of you, receiued ye the spirit by the works of the lawe, or by the hearing of faith preached? Also Ephesi. 1. verse 13. and 1. Cor. 12. verse 13. Now thou shalt knowe by the wor­king of the holy Ghost that thou art a partaker of the holy Ghost. For euen like as thou seest not the winde, but dost feele his operation: so the holy Ghost is knowen by his working, as Christ teacheth Iohn 3. These are the principall and chiefe workes of the holy ghost in vs: faith, inuocation, & grones. 1. Cor. 12. No man can say, Lord Iesus, but by the holy Ghost: and the 2. Cor. 4. because we haue the same spirit of faith, accor­ding to that which is written: I beleeue and ther­fore I speake: so we also beleeue, and for that cause we also speake. Ro. 8. Because we are sonnes, therefore God hath giuen the spirit of the sonne into our heartes, by which we crie Abba Father. And in the same place; The spirit maketh intercession for vs, with grones that cannot be vttered. Besides these, the [Page 235] being displeased with our selues, and the hatred of sinne, or rather the battell against sinne is a sure, and vndoubted token y^t we haue the holie Ghost, & that we are ingraffed into Christ. For the flesh fighteth not against it selfe. Rom. 8. There is no condemnation to them which are in Christ Iesus, which walke not after flesh, but after the spirite.

Testimonies out of the Prophetes and A­postles.

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

What this part conteineth.

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

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

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

Why the Church is called Holy.

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

Why the Church is called Catholike.

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

Testimonies out of the Prophetes and A­postles.

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

The meaning of these wordes.

THe communion of Saintes, signifieth both that same outward fellowship, wherby the people as members of the visible Church tho­rough the ministerie of the doctrine both of the Prophets, and Apostles, and also of the sa­cramentes, are called into one bodie, and also that same inwarde coniunction, whereby those whome the Lorde hath alwayes chosen in this visible congregation, that is to say, the true be­leeuers, are knit and vnited together with the father, with Iesus Christ his sonne, and mutual­lie one with another amongest themselues. Concerning that same outward vnion we must knowe that the truth of the propheticall, and Apostolical doctrine is an vndoubted token of the visible Church, 1. Tim. 3. Besides all that professe that same trueth, wheresoeuer they shal come in the world to any visible companie of [Page 240] the Church, they haue right to communicate in hearing the worde, in prayers, and receiuing of the sacraments. Esai. 2.2.3. yea all the faithful haue commandement that wheresoeuer there is a visible assemblie of the Saints, that they ioyne themselues vnto it, and by no meanes separate them selues from that cōmunion. The Church also is bound to receiue them, and to the vtter­most of her power, with a cheerefull minde to communicate those meanes which are commit­ted vnto her, such as all bodily and spiritual helpes are to the common saluatiō. And as tou­ching that same inward vnion or fellowship, it hath as it were these degrees. First all the electe haue the same right of the children of God, that is common to all: and so the same Father in heauen, Rom. 8.

Secondly, all the elect are endued with the same faith, whereby euen from the beginning, they were engraffed into the sonne of God, and yet are engraffed, which is a forcible, and an ef­fectuall calling.

Thirdly, the same fauour of iustification in Christ is common to all vnder the olde & newe Testament.

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

Testimonies out of the Prophetes and A­postles.

IEremie 31. I will haue mercie vpon their iniquities, and I will not remember their sinnes any more: & Chapter 33. also Psal. 103. O my soule, blesse thou Ie­houah, and forget not all his benefites; who forgiueth al thine iniquities; who healeth all thine infirmities. And a little after, He hath not dealt with vs according to our sinnes, neither hath he rewarded vs according to our iniquities. For as the heauens are high aboue the earth; so hath his mercie preuailed towardes those that feare him. As farre as the East is from the West, so farre hath he put our offenses from vs. And 1. Iohn. 1. The bloud of his Sonne Iesus Christ hath purged vs from all our sinne. The benefites which Christ commu­nicateth vnto his Church, by the vertue of the holie Ghost, are set out a little more fully in these last ar­ticles. Nowe his benefites are to be considered two manner of waies. First in respect of the possession which we haue in this life, and in which we stande. Moreouer in respect of the full enioying and perfection of them, which vndoubtedly we shal be partakers of, in the life to come. I vnderstand the possession of the benefits of Christ which we nowe haue in this life, thus: that euen like as there is no saluation without the Church, which is the bodie of Christ, so also all they, which are his true and liuely mēbers now haue & do vndoutedly possesse true happines; all which we comprehend in the Creed, vnder [Page 242] the forgiuenesse of sinnes, as the Apostle proueth Rom. 4 out of the 32. Psalme, Blessed are they, whose iniqui­ties are forgiuen, and whose sinnes are couered.

The meaning of this Article.

I Beleeue that whatsoeuer is sinne, and so cal­led, whether it be originall, or by birth, as transgression in the loines of Adam, & the cor­ruption that folowed of it, which I beare about in my flesh: or whether it be actuall sinne, as thoughtes, wordes, and wicked deedes, which spring from thence: I beleeue I say, that all that through faith, whereby I am engraffed and dwell in Christ, in the free and vndeser­ued goodnesse of God, is freely forgiuen me, and so freely, that all memorie, aswell of the fault, as of the punishment, like as if I had ne­uer sinned, or had no sinne, is taken away from before God: and therefore I trust that I am now already blessed.

Nowe for asmuch as nothing is more harde then to beleeue the forgiuenesse of sinnes, goe to, let vs see what are the causes of this certain­tie concerning the forgiuenesse of sinnes. The chiefe and principall cause is, because the coue­nant and oath of God, which conteineth this ar­ticle in it, is confirmed by the death of the testa­tor himselfe, which is Iehouah, that God will not be any longer mindefull of our sinnes: of the testator I say, euen of God himselfe, which had made that couenant. Nowe what can be [Page 243] a greater confirmation of this couenant and te­stament, then when that personall worde who is the true and euerlasting God vouchsafeth to confirme by his death which he took vpon him in the flesh the same thing that he promised. Now it is plaine out of the 31. Chapter of Iere­my, that it is Iehouah himself that maketh that testament or couenant. And in the eight Chap­ter of Hebrues verses 15.16. and againe in the 9. it is plainely taught, that it is the same Ieho­uah, which by his death hath confirmed the same testament. Where there is a Testament (saith he) there must be the death of him that made the Testament. In which place, he also saith, that the same Christ which died, was the maker of that same Testament promised in Ie­remie: Also Act. 20. Now what may be said or thought greater in heauen, or in earth, then that this article; I beleeue forgiuenesse of sinnes; should be confirmed by the death of God himselfe?

That sinne is forgiuen, not that it should not be, but that it should not be laide to our charge.

BVt whether may we say that our sinnes are so forgiuen, that no remnants therof remain in vs? No, in no case: for although sinnes be in vs, and shalbe euen vntill our death: yet not­withstanding, we beleeue, that they shall not bee laide to our charge, but for the merite of Christ shal be forgiuen vs. And therefore [Page 244] Saint Paul with the Prophet, pronounceth not them blessed, in whome there are no sinnes, but whose sinnes are couered. The whole matter tendeth to this, that we vndoubtedly beleeue that the Church which is the mysticall bodie of Christ, and euerie member of it, doth possesse in this life not an vncertaine and temporall; but a firme and an euerlasting forgiuenesse, not of one, or another sinne, but of all sinnes, with which they must struggle, which haue ioyned with it an incredible peace and quietnes of con­science, and therefore happines it selfe. For this is the meaning of the Prophet, when he saith, that nowe God doth crowne vs with mercie & compassion. And Iohn 5. He that beleeueth in me, hath passed from death to life. But God forbid that we should take occasion hereof to sinne, because we beleeue that our sinne is for­giuē vs. For as many as are truly engraffed into Christ through true faith, besides that benefite of forgiuenes with which the image of Sathan is couered: we begin to possesse therwithal ano­ther, to wit the restoring of the image of God, which consisteth in the mortification of the old man, and quickening of the spirit. Rom. 6. Now both these benefites are freely giuen vs of the father for Christ, into whom whilest he doth engraft vs by his holy spirit, first he couereth our sinnes by the imputation of the perfect o­bedience and satisfaction of Christ, then he doth further begin in vs by the same spirit that same newe obedience, which is an vndoubted [Page 245] testimony of our engraffement into Christe, and therefore of the forgiuenes of sinnes, Rom. 8. in the beginning of the Chapiter. For the free couenant of God doth containe these two partes, as may be seene in the 31. Chapiter of Ieremy. And hereof it commeth to passe that it is euerlasting: because both he writeth his lawe in our heartes, that is, through his spirite he beginneth a newe obedience that we depart no more from God. Ieremy 32.40. and because that being vnperfect, he will remember our sinnes no more. Where these two are, there is sure friendshippe, a constant and euerlasting co­uenant.

Testimonies out of the Prophets and Apo­stles.

DAniel 12. verse 2. And many of them that sleepe in the dust of the earth shal awake, some to euer­lasting life, and some to shame and perpetual con­tempt. Iob 19. verse 25. I knowe that my Redeemer liueth, and he shal stand in the last day vpon the earth, and I shal be clothed againe with my skinne, and shall see God in my flesh. I shal see him my selfe & none other for me. Paul (1. Cor. 15.) as it were with the fin­ger pointing at those same bodies which we carrie a­bout, saith on this wife: that this corruptible, that this mortal, this I say and none other, must put on incor­ruption, and immortalitie.

The meaning of this article.

THe articles that followe, conteine the con­sūmation or perfecting of those same be­nefites of Christ, to wit, that same blessed life, which we shal liue, both in bodie and soule in the kingdome of our heauenly Father, bee­ing fully ioyned with our head Christe, beeing fully regenerate and transformed into his i­mage and glorie, 1. Cor. 15. Philip. 3. For our soules, as soone as they shall passe out of this life, shal enter into the rest of their Lorde: for that whiche was spoken vnto the beleeuing theefe, is also spoken to all the faithfull. Nowe in the end of the worlde their bodies being ta­ken againe, they shall enioy full happinesse. And certainly the verie same bodies, which ha­uing put off al infirmitie, shal put on incorrup­tion, incomprehensible power, & glorie, a taste whereof Christe gaue vnto his Apostles in the mount: Matth. 17. for he was transformed be­fore them, and his face did shine as the sunne, and his garments were glistering as the light.

That the dead aswell righteous as vnrigh­teous must needes rise againe.

THe resurrection of the dead hath most sure and certaine foundations. First of all the in­finite power of God, whereby he could cre­ate our bodies of nothing, and whereby he can [Page 247] bring all thinges vnder subiection to himselfe, Gene. 1. Rom. 4. Philip. 3. Further his vnchange­able will, wherein he hath declared his righte­ousnes, vpon which foundation, the reason of the Apostle (2. Thess. 1.) leaneth. For it is a righteous thing, with God (saith he) to render affliction vnto them which afflict you, and to you who are afflicted, release together with vs, when the Lorde Iesus shall be reuealed from heauen with the Angels of his power. The righteousnes of God requireth, that not other bodies, but euen the verie bodies, of the wic­ked be afflicted, and that the bodies of the godlie receiue that promised release: nowe whatsoeuer God can, and will that of necessitie is done.

That the same bodies, which we beare here, shal rise againe.

THese verie same bodies and none other con­cerning the substance, shall rise againe. For God is the fountaine of life, who hath taken in­to his couenant not halfe man, but whole man, and therefore shal quicken our bodies that are confederats vnto him. For the God of Abraham of Isaak, and of Iacob, who is also our God, is not the GOD of the liuing, but of the deade, like as Christ himselfe proueth the resurrecti­on by the couenant. Therefore these verie same bodies in respect of the substance, shall rise a­gaine. But if any man will aske concerning [Page 248] the qualities, there is a great diuersitie, and so is that same voice of Christe to be vnderstoode, Matth. 22. that in the resurrection we shal bee as the Angels of God in heauen. And Christ saith, Matthewe 13. Then the righteous shall shine as the sunne. For this cause the bodies of the faithfull are called clarified bodies, of the clearenes of the heauenlie light where­with they are enlightened: and they are called glorious bodies, of that same glory which ap­peareth in that same clearenes, (as in the face of Moses) & spiritual bodies of the spirit of Christ by which they are quickened & bewtified, not to returne againe to nothing. Now the cause of this our glorious resurrection is set forth in the third fruite of the resurrection of Christe. In­deede the bodies of the wicked shall also rise againe, as I shewed before when I sette foorth the foundations of the resurrection. And Paule expresseth this: Actes 24. But in a condition and qualitie diuerse from the god­ly. For infirmitie, shame, corruption and misery shall not be taken from the bodies of the vngodly: but like as they rise in shame, so by the iudgement and power of God they shalbee confirmed in shame and corruption: so that they shalbe made immortall and incor­ruptible in corruption and death it selfe, not to bee consumed with any tormentes, but as it were hot burning yron, they shall burne for euer, Daniel 12. Some shal rise to euerlasting [Page 249] shame: and Math. 25. The reason is, because not onely the first death, but also the seconde, which is euerlasting, is the punishment of sinne cōmitted aswell in body as in soule against the infinite maiestie of God.

Testimonies out of the Prophetes and Apostles.

ESay 64. verse 4. And since the beginning of the worlde they haue not heard nor vnderstoode with the eare, neither hath the eye seene another God beside thee, which doeth so to him that waiteth for him. The which place Paul citeth. 1. Cor. 1. which the eye hath not seene, which the eare hath not heard &c. And in 21. of the Apoc. And God shall wipe away all teares from their eyes, and there shall be no more death, nei­ther sorrowe nor crying.

The meaning of this article.

THE meaning is: I beleeue that the same life which is in Iesus Christ, shall be reuea­led also in mee: Coloss. 3. Your life is hid with Christ in God When Christ our life shall be made manifest, then shall you also be made manifest in glorie. The name of euerlasting life comprehendeth in it all that same happi­nesse and gladnesse both of soule and body, which the soules enioye by and by after this [Page 250] life through Iesus Christe, and which also the bodies ioyned to the soules shall enioye with them, when they shall be taken vp into the aire that they may bee alwayes with the Lorde. 1. Thess. 4. I confesse not onely this euerlasting life: but I trust that it is prepared & proper to me. Christ confirmeth this prorietie and fee­ling begun thereof, which a ful fruition shall follow, saying, Verily, verily, I say vnto you, he that heareth my wordes and beleeueth on him that sent me, hath euerlasting life, and shal not come into iudgement, but he hath passed from death to life. Iohn. 5. vers. 24 The Apostle out of the Prophete Esay. 1. Cor. 1. doeth so sha­dowe out the full fruition and the enioying thereof, as which can not be comprehended by any thought or vnderstanding in this life, whi­che the eye hath not seene &c. There is a nota­ble picture of it in the Apocalips, chapter 21. where amongest other thinges he saith, I haue not seene a temple in it: for the omnipotent Lorde is the temple thereof, that is the lambe. Neither doeth this citie neede sunne or moone to shine in it. For the glorie of God hath en­lightened it, and the lambe is the light thereof. For God to whome in Christe wee shall then bee so fully ioyned and knit as the fountaine of all goodnes, that beyond him there is no­thing to be desired, to the ende wee might bee truelie happie, as hee saith to the father of all nations, and so to all beleeuers Genesis 15. I am thy greate rewarde: and Psalme 16. Dauid [Page 251] saith, Iehouah is my portion. This fountayne doeth plentifully powre out it selfe vppon vs after the resurrection of our fleshe, as the A­postle teacheth that God shall bee all in all.

The scope or vse of this Article.

THe scope is that the faithfull may knowe, that their full and stayed felicitie is not in this earth, and that he that hath begune his worke in vs, wil also perfect it. Of which knowledge there is a threefolde vse. First the remembrance of our departure hence into e­uerlasting life to that same chiefe & high good, will not suffer our heartes to bee fastened here to these earthly thinges as the Apostle sayth, 2 Corinthians 5. And therefore we are alwaies of good comforte, and wee knowe, that seeing wee are straungers in body, wee are hardely absent from the Lorde (for wee walke by faith and not sight) but we trust and rather de­sire to depart out of the body and to goe to dwel with the Lord. And for this cause we en­deuour that both dwelling & departing hence we may bee acceptable vnto him. So in the 8. to the Rom. wee our selues which haue the first fruites of the spirite, do grone with our selues waiting for the adoption, that is, the redempti­on of our bodies. 1. Pet. 1. passe the time of your abiding here in feare, hee calleth it an abiding here, but not a dwelling.

[Page 252]The seconde vse is patience and constancie. For this same full felicitie is propounded to be beleeued, to this end that the faithfull, when they shall marke that same taste of happinesse, which they feele by the first fruites of the spi­rit, and shall perceiue that they are farre of from the full fruition and enioying of it, in respecte of the manifold strife which they haue with sundrie tribulations, which God vseth as instrumentes to mortifie sinne and to conserue them to the head Christ, they shoulde not in the meane season be any whit at al discouraged, but turning the eyes of their mindes to that ful happines, they should waite with a peaceable minde for the day of the reuelation. For so saith Christ Luke 21. Ye shall be hated of al mē for my name sake, but an heare of your heade shall not perish; possesse your soules through patience. And 2. Tim. 2. If any man striue, he is not crowned, vnlesse he striue lawfully.

Nowe this same second vse ought specially to arme the ministers of the worde, with an in­uincible fortitude against the vnthankefulnesse of the worlde, to which they doe good against the will thereof, against pinching pouertie, ba­nishmentes, and to be short sundrie daungers: that if so be that the courage of their minde, be sometimes pressed downe vnder the burthen of calamities, they remember that that same great weight of the glory prepared be put in y^e other scale of the ballance: which without all doubt shall so ouerwey it, that it shal make that same first to be most light. For this cause wee are not [Page 253] sluggish saith the Apostle 2. Cor. 4. but though our outwarde man perish, yet the inwarde man is dayly renewed. For our light affliction which is but for a moment, causeth vnto vs a far most excellent, and an eternall weight of glorie. Let that same promise also brought by the Angel, be alwayes in sight, which albeit it be commō to all the faithful, as all are prophetes: yet it specially is directed to ministers in Daniel cap. 12. And the wise shall shine as the brightnesse of the firmament, and they that turne many to righteousnes, shal shine as the starres for euer & euer. Therefore Christ also saith, Your reward is great in heauen. Matth. 5. Let them also be­leeue this themselues which teach others to be­leeue.

The thirde vse is y^e certaintie of perseuerance in faith: that is to say, that we beleeue that the Lord will neuer suffer that we shall vtterly fall from grace: because he will haue vs to beleeue euerlasting life. If I must beleeue euerlasting life, I trust not without cause also that I shalbe kept in the way: As Peter plainly teacheth, 1. E­pist. 1.5. which are kept by the power of God through faith vnto saluation, which is prepa­red to be showed in the last time. And 1. Cor. 1.9. God is faithfull by whom ye are called into the fellow shippe of his sonne Iesus Christ our Lorde: to him be honor and glorie world with out end. Amen.