send amongst them were comne to passe as for example King Ezechias To this I aunswere that this their own reason doth teach that thinges done heere vpon earth or in this world doe not belong at all vnto those which be dead nor be felt by them For to what purpose should this prouidence for them bee made by death if they should be partakers of them after death and how should they become quiet and happie indeede if the vnquiet life of the liuing should trouble them sayth Augustine But the godly are happie and quiet as it is in the Apocalipse cap. 14. v. 13. Finally if no man can perform that office of repentance for the dead as the schoolmen themselues confesse how can he mitigate their punishment All this collected out of Danaus Comment CHAP. Cxi There shall be two companies vniuersally after the day of iudgement the one of the godly as well Angels as men the other of the wicked consisting of both the others NOw after the resurrection the generall iudgement being done and finished the two Cities shal be setled in their final or last estate the one being of God the other of the diuell the one replenished with the good the other with the bad howbeit both consisting of Angels and men wherein the good shall haue no will at all nor the euil any power to sinne or to die in any sort the good liuing indeed and ioyfully in that euerlasting life the wicked being cōtinued with al vnhappines in eternal death without dying because both their states are perpetuall But in this blessednesse allotted to the good the conditiō or state of the one shall be better then the other and in the miserie or-ordained for the bad one shall haue lesse torment then another TOVCHING THE punishments of the damned CHAP. Cxii That the punishments of the damned be euerlasting and the least of them are exceeding great fearefull in respect of the weaknes of our nature DIuers therefore nay verie many doe vainely out of humane affection lament the euerlasting paine of the damned and their perpetuall torment without intermission and doe beleeue that it shall not be so indeed wherein though they wil not contradict the scriptures yet doe they priuately in their owne conceipts mitigate the seueritie therof drawe God to a more merciful sentence supposing that the report therof in the holy scriptures is more terrible then true For say they God will not forget to be merciful or shut vp his louing kindnes in displeasure This saying is indeed contained in a godly Psalme but it is meant without all doubt of such as be called the vessels of Gods mercie Because they are deliuered out of their calamitie miserie nor in respect of their own merites but of God who hath commiseration of them Or if this may be thought to be generally spoken it followeth not therefore that they should think there may bee an ende of theit damnation of whome it is spoken And they shal goe to eternall punishment lest by this means the felicitie also of them might be thought to hau an ende and determination in time to whom it is also saide The iust shall go to life euerlasting But let them suppose if that may content them that the punishmōts of the damned bee mitigated in some measure betweene whiles For so it may bee vnderstood that Gods anger remaineth stil vpon them that is to say their damnation is euerlasting For this damnation is called the anger of God and not a perturbation of Gods minde So that in his anger or during the continuance thereof his mercies should neuerthelesse not bee shut vp howbeit the same should not make an end of eternall punishment but onely giue an intermission or some ease of their torments Because the Psalme sayeth not to make an ende of his anger or after his anger was past but during his anger The which his anger if it were alone and by itselfe or howsoeuer it may bee thought to be the least and smallest punishment to leese the kingdome of God to bee exiled from that Citie to bee a straunger from the life of God to want the infinite choice of loyes with God which he hideth from such as despise him and affordeth to all such as put their trust in him yet is it so great a punishment as no torments which wee haue knowen may equall the same in case Gods anger bee eternall and these torments doe last but for certain ages how long soeuer CHAP. Cxiii That in the world to come neither the feticitie of the godly not the punishment of the damned afterwards shall be equall THe death of the damned shal bee euerlasting and haue none ende That is They shall bee estraunged for euer from the life of God and this miserie shall bee common to them an whatsoeuer men imagine being led by their humane affections touching the difference of their punishments the mitigating or intermission of their paines As also the happie life of the Saints shall likewise indure for euer In which consideration they shal be all equall howsoeuer they shine and glitter in great varietie and difference of degrees in happinesse yet with absolute peace and sweet agreement amongst themselues OF THE LORDES Prayer CHAP. Cxiiii That the Lords Prayer containeth all those things which wee are to hope for and to desire of God OVt of the Confession of faith which is briefly comprized in the Creede and which being imperfectly vnderstood is milke for babes but more fully and spiritually conceiued expressed is meate for stronge men springeth and groweth that good and happy hope of the faithful which is alwayes accompanied with holy loue But among all those things which the faithfull must beleeue they onely appertaine vnto hope which are contained in the Lords prayer For cursed is euery one as the Diuine oracles doe testifie which putteth his trust in man so euerie one is wrapped vp in this curse which putteth his trust in himself Wherfore we must not seeke but at the hands of our Lord God any thing which wee hope we shall well performe or for which well performed wee looke for any prayse or reward CHAP. Cxv. That the Lords prayer consisteth of seauen petitions and what the meaning and scope of them is VVHerefore the Lords prayer as it is deliuered by Mathewe the Euangelist seemeth to containe seauen petitions in three of the which wee aske for things eternal in the other fower for things temporall which yet notwithstanding are necessary for the attaining of things eternall For whereas we say Hallowed be thy name thy kingdom come thy wil be done in earth as it is in heauen which some men haue not vnfitly vnderstood that Gods wil should be done both in our spirit and in our body all these things are such as must be cōtinued for euer being here begun by dayly proceeding are increased in vs which being perfected which thing wee hope shall bee performed in the other life wee
in IN which soeuer of these fower ages or conditions the grace of regeneration findeth each man there are all his sinnes past remitted vnto him and the guilt contracted by the first birth is dissolued by the second And of so great force is that the spirit breatheth where it wil that there bee some which neuer enter into that second estate of seruitude vnder the lawe but in the first receiuing of the commandemēt haue the hands of Gods helping grace reached forth vnto them CHAP. Cxx. That they which die immediately after baptisme are happie BEfore a man can receiue commandement it is of necessity that he must first liue according to the flesh But if being initiated with the sacrament of regeneration hee presently departe out of this life death shall not hurt him because Christ therefore died and rose againe that he might haue dominion ouer the liuing and the dead Neither shall the kingdome of death hould him for whom he died that was free among the dead CHAP. Cxxi That Charitie is the Law and the Gospell which now hath her dayly increases but in the world to come shall haue her absolute perfection THat all the diuine precepts are referred vnto Charitie whereof the Apostle sayth The ende of the commandement is charitie out of a pure heart a good conscience and faith vnfained The ende therfore of euerie precept is charitie That is euery precept is referred vnto charitie But whatsoeuer is so done either for feare of punishment or any other carnall respect that it is not referred to charitie which the holye Ghost doth shedde abroade in our hearts it is not done as it should bee done though it seeme to bee done For charitie reacheth both to God and our neighbour And truely in these two precepts hangeth all the Lawe and the Prophets Whereunto wee may adde the Gospell and the Apostles also For whēce haue we that saying The ende of the Lawe is charitie and God is charitie but out of their writings What-euer things therefore God commandeth of which one is Thou shalt not commit adulterie and what-euer things are not commanded but men are aduised thereunto by speciall counsaile of which one is It is good for a man not to touch a woman both these kindes of things are then well performed when they are referred to the loue of God and of our neighbour for God both in this world and the worlde to come The loue of God I say whome now wee behould through faith but then shall see him face to face And our neighbour also now we knowe but by faith For wee mortall men know not the harts of mortall men But then God shall enlighten the hid things of darkenesse and manifest the thoughts of our harts Then shal euerie one haue prayse of God because each neighbour shall prayse and loue that in other which diuine illumination will not suffer to be hid in them but will present it to the viewe of each other Now concupiscence is diminished and weakned charitie increasing till it come euen in this world to such a greatnes as greater it cannot be No greater loue then this can any man haue than that a man should giue his life for his friends But who shall bee able to expresse what height of loue shall bee there where there shall bee no concupiscence nor no inordinate desire to be repressed how whole sound all things shal be there where there shall be no striuing◠of direfull death CHAP. Cxxii What name is most fitly to be giuen to this worke BVt let vs now at the last make an end of this worke which chuse you whether you will call or vse in the nature of an Enchiridion But I truely not thinking your studies and endeuours in Christ Iesus to be such as should be despised and promising my selfe all good of you trusting hoping in the help of our redeemer and louing you most dearly in the sweete fellowship of his members I haue written and dedicated vnto you endeuouring my self to the vttermost a Book of faith hope and charitie Which God grant bee as pleasing profitable vnto you as it is large FINIS
yet righteousnes in regard of vs but in respect of himselfe like as he gaue demonstration that he was sinne not of his owne nature but of ours not in himselfe but in respect of vs put vpon him in the similitude of sinnefull flesh wherein he suffered and was crucified That although there dwell no sinne in him yet should hee after a sort die vnto sinne in that death which hee suffered of the flesh wherein there was a resemblaÌ„ce of sin And for that hee was not an ancient transgressor with Adam hee doth by his new resurrection declare or prefigure our restitution to life from that olde death wherein wee were dead through sinne CHAP. 42. That our death and resurrection by Christ is sealed in the sacrament of Baptisme THis is that great sacrament of Baptisme which is celebrated in vs to the ende that all they which be capable of grace are made dead vnto sinne because his flesh beeing the similitude of sinne suffered the death and so shall they also be renewed in their liues by baptisme euen as Christ was raised from death to life out of the sepulchre of whatsoeuer age they shall happen to bee at the time of their baptisme CHAP. 43. That all sinnes as well of infants as olde men which be baptized be washed away in baptisme AS no man therefore from the new borne babe to the most aged creature is to be excluded from baptisme so is none again which dieth not vnto sinne through baptisme Howbeit infants doe onely die vnto originall sinne and they which bee olde doe die vnto all such sinnes as by euill life they haue added to originall sinne deriued from Adam in their natiuitie TOVCHING ORIGInall and actuall sinne CHAP. 44. Vnder the name of that word Sin in the singular number many sinnes be many times included and so againe vnder the appellation of many sinnes one particular sinne is comprehended THey be therefore most commonly said to bee dead vnto sinne when as yet without all question they be dead to many nay to all manner of sins which they haue particularly committed either in thought word or deed Because the singular number doth most commonly imply the plurall As for example it is said of that verse of Virgil touching the horse of wood broght into Troy Vterumque armato milite complent With Souldier arm'd they fill'd his belly full Albeit the same was repleate with many souldiers And in the Booke of Numbers it is written Beseech therefore the Lord that he will take from vs the Serpent he saith not the Serpents wherewith the people were afflicted meaning by one infinit serpents like vnto that one And so on the other side is that one originall sinne included in the plurall number when wee say that infants be baptized to the remission of sinnes and not to the remission of sinne wherein the speech is inuerted or contrarily vsed as whereby the singular number is signified by the plurall Like as it is spoken at Herod in the Gospel when he was dead they are dead which sought the life of the childe It was not said he is dead So likewise in Exodus they made said he vnto themselues golden gods whereas indeed they made but one calfe alone whereof it is spoken O Israel these bee thy gods which brought thee out of the land of Egypt In which place the plurall is put for the singular CHAP. 45. That in the first sinne of man which is called Originall there be diuers kindes of sinne included and not one alone HOwbeit in that one sinne which by one man entred into the world and passed thorough all mankind for which also infants be baptized many sinnes may be vnderstood if the same were seuered and diuided as it were into his members For pride is there also to bee found because man loued rather to bee subiect to himselfe than to the will of God Sacriledge also is to be ascribed vnto man because he beleeued not And homicide also because hee threw humselfe downe vnto death As also spirituall fornication because the integritie of mans will was corrupted by the perswasion of the serpent And likewise theft because hee did eate of the forbidden meate Auarice also because hee desired more thaÌ„ might haue contented him And so of any sin besides which vpon more diligent examination may be found or gathered out of this actuall or committed sinne CHAP. 46. That infants be not onely guiltie of the sinnes of their gift father's that is to say Adam and Eue but of their owne and the sinnes of their immediate parents added to originall sinne That therefore regeneration is necessarie for them because that generation or of 〈…〉 is 〈◊〉 IT is also not impropably said that ininfants stand-found for their fathers faults not onely of the first parents Adam Eue but also of their owne fathers from whom they did naturally descend For that text of holy scripture where it is said I will lay the sinnes of the fathers vpon the children doth make them liable to that 〈◊〉 alwaies before such time as by regeneration they beginne to haue aâ— neerest in the new TestameÌ„t which Testament was prophesied in the saying of Ezechiel that children should not beare the burthen of their fathers iniquities Neither yet that that Proverbe should bee more vsed in Israel affirming the fathers haue eaten sower grapes and the childrens â—ecth were set on edge Euery one therfore is to be borne anew whether he may be freed from that sinne wherein he was borne For the sinnes which hee afterwards committed by euill life may be salued by repentaÌ„ce whereof we haue visible examples after baptisme By which reason recreation was ordained for none other couÌ„sel but because our generation is vicious insomuch as the man which is borne in pure wedlooke may say I am conceived in iniquities and my mother hath borne 〈◊〉 with my sinne while I was 〈◊〉 wombe In which place hee hath not say I was conceiued in iniquitie and sinne which hee might very well haue said but hee had rather say in iniquities and sinns because both in that one sinne which hath infected all mankinde and is so great as thereby the whole nature of man was consequently changed made subiect vnto death as I haue formerly maintained by reason Many other be included and other also committed by parents which albeit they cannot alter or confound nature as originall sin doth yet do they by imputation make the childreÌ„ answerable for the same except the free mercy grace of God do helpe to make satisfaction CHAP. 47. It is a matter left vncertaine whether all the sinnes of forefathers as well actuall as originall be extended to posteritie and to how many descents they be conuaied BVt now as touching the sins of the Parents wherein from Adam to euery mans own father beeing their progenetors euery child doth succeed his father It is a disputable questioÌ„ that not without cause whether the childe that is borne shall be
sinne doe infants die by regeneration but to that which they conceiued in their birth and generation By which reason that which followeth doeth belong also vnto infants where it is said Wee are buried with him by baptisme into his death that 〈◊〉 Christ chose from the dead by the glory of the f 〈…〉 n so wee should walke in newnesse of 〈◊〉 For if we be fellow plants in the resemblance of his death euen so should we bee in the like cale of his resurrection beeing assured thereof because the old man in 〈…〉 with Christ that the bo 〈…〉 sinne might be extinguished whereby wee might bee no longer the setâ—â—ts of sinne For hee that dead is iustified from sinne or 〈◊〉 no sinne And in case wee 〈◊〉 with Christ we beleeue we 〈◊〉 also liue with him beeing assulred thereof because Christ rising from death doeth not now die for euer and that death also had no further power ouer him For in that he died to sinne hee died but once and in that he liueth hee liueth vnto God In like manner thinke you that you are dead to sinne and yet liuing to God in Christ Iesus Out of this doctrine he began to proue that wee ought not to persist in sinne that grace might abound saying If wee bee dead to sinne how shall we liue in it And to shew that we are dead to sinne he addeth saying Doe yee not know that whosoeuer we be which be baptized in Christ Iesu we be baptized in his death He therefore concluded that place as hee began for in such sord he specifieth the death of Christ that he pronounceth Christ died vnto sinne And to what other sinne did he 〈◊〉 but to sinne of the flesh wherein 〈◊〉 as no sinne but a similitude onely or 〈◊〉 and therfore he calleth it by the name of sinne Hee saith therefore vnto those which be baptized in Christ death wherein not onely men but also infants me baptized for also we yowe that is to son 〈◊〉 Christ so 〈◊〉 also to thinke than yee art dead vnto sinne liuing also vnto God in Christ Iesu CHAP. 53. That the crucifying of Christ his buriall resurrection ascension into heauen and sitting at the right hand of his father doe demonstrate what the life of a Christian ought to bee in this world WHat soeuer therefore was actually performed in the crucifying of Christ in his buriall resurrection the third day ascension into heauen and sitting at the right hand of his father was done to that ende that the life of a Christian acted vpon this terrestriall stage should resemble these actions of Christ which were not mystically performed onely by relation but actually indeede suffered For as touching his crosse it is saide to those which will follow him therein They which be Christs haue crucified their flesh with their sins concupiscences And as touching his buriall it is said Wee are also buried with Christ by Baptisme into his death Also concerning his resurrection That as Christ did rise againe from the dead by the glory of his father euen so wee should liue in newenesse of life And as touching his ascension into heauen and sitting at the right hand of his father If ye be risen againe with Christ seeke those things which bee aboue where Christ is sitting on the right hand of God Seeke after celestiall things and not terrestriall For ye are already dead and your life laid vp with Christ in God TOVCHING THE last day of Iudgement CHAP. 54. That article touching the second comming of Christ and the day of iudgement concerneth euerlasting life and saluation NOw as touching that part of our Creede which concerneth Christ inasmuch as hee is to come downe from heauen to iudge both the quicke the dead that matter is not pertinent to our life in this world because it was no part of his actions formerly done but of things to be performed in the ende of the world For it doth concerne vs so â—arre as it agreeth with that saying vsed by the Apostle afterwards When Christ your life shall appeare then shall ye also appeare with him in glory CHAP. 55. The signification of these wordes Liuing and Dead CHrists Comming to iudge the quicke and dead may be taken two waies as namely whether we will vnderstand the liuing to be those whom his second comming shall find in this world not then dead but still liuing in the flesh As also that the dead signifie those which either are dead or shall die before his comming or els that the righteous are those liuing and the vnrighteous those dead because the vnrighteous shall also be iudged For sometimes Gods iudgements are taken in y â— worst sense Whereupon it is said Because they haue liued wickedly they shall rise to their condemnation And sometimes againe it is taken in good part according to that saying Saue me O God for thy names sake and iudge me in thy strength For through that iudgement of God there is a separation of the good from the euill that the good being to be diuided from the euil and the destruction incident to theÌ„ may bee selected to sit at the right hand of God For which cause Dauid cryed out Giue sentence with me O God and in the same vers to expound himself he saith and defend my cause against the vngodly people TOVCHING THE Holy Ghost and the Church CHAP. 56. That the Trinitie might be compleat that article in the Creede is added touching the H. ghost after which consequently in a most conuenâ—ent order is remembred the Church because that is the Temple and house of the Trinitie that is to say of the Father the Sonne and the holy Ghost NOw that wee haue spoken of Iesus Christ the onely sonne of God our Lord and Sauiour as it is briefly laide down in our Creede Wee are consequently so to beleeue in the holy Ghost that thereby the Trinitie may be complete which is God Afterwardes the holy Church is to bee spoken of Whereby we are to vnderstand that the reasonable Creature being a Citizen of that free Citie Ierusalem after commemoration of the Creator which is the eternall Trinitie should bee put downe Because whatsoeuer hath beene said of the manâ— Christ doth appertaine to the vnitie of the person of the onely begotten Therefore to follow the direct rule of the Creede it requireth that the Trinitie may haue a Church as an inhabitant his house God his Temple and the builder his owne Citie All which laied together is in this place to be vnderstood not onely of that part which wandreth in this world from the Sunne rising till the setting of the same praysing the name of the Lord as also after this worldly peregrination is finished which singeth that newe song mentioned in the Apocalips But also is meant of that Church which sithence the fabrication thereof cleaued alwayes vnto God and neuer felt the punishment of her falling from God This part consisting of the holy Angels
such sort bee renewed in the resurrection thereof as that those things which perish with the bodie and bee turned into these and these shapes and formes of other thinges although they doe returne to the bodie againe from whence they fell should of necessitie turne vnto the same parts and members of the bodie againe where they were placed at the first Otherwise in case that which often powling had cut away should bee restored to the haires of the head againe and that also to the nayles of our fingers which often cutting had taken away the excessiue and vncomely imperfection that wold follow thereof doth breede an impossibilitie of restitution in all those that enter into the consideration thereof and therefore beleeue not in the resurrection at al. But euē as in any image made of any soluble matter if it bee melted or beaten to powder or else wrought into one lumpe or masse if that a workman would make the same again of the substance and matter thus resolued Is it materall for the perfection thereof which part of the substance thus resolued should bee vsed againe in the making of any part or member of the same image so as the same being made a-newe doe resume the whole substance of that wherof it was at the first composed In like sort God being the workemaster of man after a maruailous and vnspeakeable manner shall of that whole consistence whereof our flesh was originally made repaire the same againe with wonderfull and vnspeakeable speede Neither is it material to perfection in the new making thereof whether the haires that were before become haires againe or the nailes returne to be nailes againe or whatsoeuer thereof did perish bee changed into flesh or vsed to bee other parts of the body so as the chiefe workmaster in that newe worke do foresee that nothing bee made vndecently therein CHAP. 90. Touching the stature the similitude or dissimilitude of forme which shall bee in the bodies of the godly that shall rise NEither doth it followe that there should bee difference in the stature of euery particular person that riseth againe because they differed when they liued or that they which were spare and leane should be reuiued in the same leanenesse nor they which were fat in the same fatnesse But if this be a matter of secrecie and counsaile in the creatour that as touching the forme of euerie man the propertie and knowen similitude of euerie one should bee retained but yet all alike in the participation of the rest of the bodies felicities then doth it follow that there shall bee a measure obserued in the ordering of this matter in euery one whereof he was made so as neither any part therof do perish and be lost and if there be any thing wanting in any man it may bee supplyed by him who of nothing was able to make al things that he wold Now then if in the bodies of them that shall rise at the later day there shall bee a reasonable difference and inequalitie such as is in voyces making perfect harmonie that shall be effected to euery one out of the matter and substance of his own body making man equall to the companie of Angels and yet bringing nothing with it that may be vnfitting to the view of those heauenly creatures For there shal be nothing there that is vnseemely but whatsoeuer shall bee hereafter shall be comely because it shall not be at all if it be not decent CHAP. 91. That the bodies of the Elect and godly shall rise againe in their bodily substance but not with their former faults and deformities THe bodies therefore of the godly shall rise againe without any fault or deformity of bodie as also without any corruption burthen of flesh or difficultie Of which sort their facilitie in rising shall be aunswerable to their felicitie after their resurrection For which cause they bee called spirituall albeit no doubt they shall become bodies and not spirits But euen as now in this life the bodie is said to bee naturall being not withstanding yet a body and not a soule Euen so at that time the body shal bee spirituall howbeit a body and not a spirit Yet as touching that corruption which in our life time doth oppresse the soule as also concerning the sinnes wherewith our flesh fighteth against the spirit at that time it shall not become flesh but a body because they shal be reputed for celestiall bodies By reason whereof it is said that flesh and blood shall not inherit the kingdome of God And therefore as it were interpreting his owne saying hee affirmeth Neither shall corruption enioy incorruption That which before hee called flesh blood he afterwards called corruption And that which formerly he called the kingdome of God he afterwards called incorruption Now as touching that which concerneth the substance that same also shall bee flesh at that time For which reason the body of Iesus Christ after his resurrection is called flesh Therupon doth the Apostle say The body is put into the ground in naturall substance but it shall shall rise a spirituall bodie because of the great agreement and concord which shall be between the flesh and the spirit the spirit hauing a vitall power ouer the flesh which then shall not rebell and that without the help of any manner of supportation in so much as nothing pertaining to our owne bodies shal resistive but as outwardly we shal finde none so inwardly we shall haue no enemies of our selues CHAP. 92. Of what sort or forme the bodies of the damned shal be in the resurrection WHosoeuer verily being of that masse of perdition which the first man made and are not redeemed by the onely mediatour of God and man shal generally also rise in the later day euery man in his own flesh howbeit to bee punished with the diuell and his Angels Now whether they shall rise againe with the faults and deformities of their former bodies whosoeuer of that number were misshapen or deformed in their limmes to what purpose should wee spend our labour to informe our selues therein Neither indeede ought the vncertaine forme or feature of those persons to wearie vs whose damnation shall bee certaine and euerlasting Neither let it trouble vs to thinke how in them the bodie shall bee incorruptible if it bee subject to anguish or else how it may be corruptible if it cannot die For it is noe true life but there where it liueth in all felicitie and happinesse nor no true inccorruption but there where the health is impeached with no manner of griefe Nowe therefore in that place where the person that is forlorne and vnhappie is not suffered to dye as I maye saye there Death it selfe doth not dye and where perpetuall paine doth not kill but doth afflict corruption it self hath no ende or determination This in the holy scripture is called the second death CHAP. 93. Which sort of the damned shall receiue the easiest punishment after the resurrection NEither