A08483:383
A08483:383
London: printed by H. Middleton for Thomas Man, 1581
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But whether may we say that our sins are so forgiven, that no remnants thereof remain in us? No, in no case: for although sins be in us, and shall be even until our death: yet notwithstanding, we believe, that they shall not be laid to our charge, but for the merit of Christ shall be forgiven us. And therefore ⟨p. 244⟩Saint Paul with the Prophet, pronounceth not them blessed, in whom there are no sins, but whose sins are covered. The whole matter tendeth to this, that we undoubtedly believe that the Church which is the mystical body of Christ, and every member of it, doth possess in this life not an uncertain and temporal; but a firm and an everlasting forgiveness, not of one, or another sin, but of all sins, with which they must struggle, which have joined with it an incredible peace and quietness of conscience, and therefore happiness it self. For this is the meaning of the Prophet, when he saith, that now God doth crown us with mercy & compassion. And John 5. He that believeth in me, hath passed from death to life. But God forbid that we should take occasion hereof to sin, because we believe that our sin is forgiven us. For as many as are truly engrafted into Christ through true faith, besides that benefit of forgiveness with which the image of Satan is covered: we begin to possess therewithal 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 benefits are freely given us of the father for Christ, into whom whilst he doth engraft us by his holy spirit, first he covereth our sins by the imputation of the perfect obedience and satisfaction of Christ, then he doth further begin in us by the same spirit that same new obedience, which is an undoubted ⟨p. 245⟩testimony of our engraftment into Christ, and therefore of the forgiveness of sins, Rom. 8. in the beginning of the Chapter. For the free covenant of God doth contain these two parts, as may be seen in the 31. Chapter of Jeremiah. And hereof it cometh to pass that it is everlasting: because both he writeth his law in our hearts, that is, through his spirit he beginneth a new obedience that we depart no more from God. Jeremiah 32.40. and because that being unperfect, he will remember our sins no more.
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 ⟨p. 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 ⟨p. 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 friendship, a constant and everlasting covenant.
Where these two are, there is sure friendshippe, a constant and euerlasting couenant.
Daniel 12. verse 2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and perpetual contempt. Job 19. verse 25. I know that my Redeemer liveth, and he shall stand in the last day upon the earth, and I shall be clothed again with my skin, and shall see God in my flesh. I shall see him my self & none other for me. Paul (1. Cor. 15.) as it were with the finger pointing at those same bodies which we carry about, saith on this wife: that this corruptible, that this mortal, this I say and none other, must put on incorruption, and immortality.
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 articles that follow, contain the consummation or perfecting of those same benefits of Christ, to wit, that same blessed life, which we shall live, both in body and soul in the kingdom of our heavenly Father, being fully joined with our head Christ, being fully regenerate and transformed into his image and glory, 1. Cor. 15. Philip. 3. For our souls, as soon as they shall pass out of this life, shall enter into the rest of their Lord: for that which was spoken unto the believing thief, is also spoken to all the faithful. Now in the end of the world their bodies being taken again, they shall enjoy full happiness. And certainly the very same bodies, which having put off all infirmity, shall put on incorruption, incomprehensible power, & glory, a taste whereof Christ gave unto his Apostles in the mount: Matth. 17. for he was transformed before them, and his face did shine as the sun, and his garments were glistering as the light.
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.
The resurrection of the dead hath most sure and certain foundations. First of all the infinite power of God, whereby he could create our bodies of nothing, and whereby he can ⟨p. 247⟩bring all things under subjection to himself, Gene. 1. Rom. 4. Philip. 3. Further his unchangeable will, wherein he hath declared his righteousness, upon which foundation, the reason of the Apostle (2. Thess. 1.) leaneth. For it is a righteous thing, with God (saith he) to render affliction unto them which afflict you, and to you who are afflicted, release together with us, when the Lord Jesus shall be revealed from heaven with the Angels of his power. The righteousness of God requireth, that not other bodies, but even the very bodies, of the wicked be afflicted, and that the bodies of the godly receive that promised release: now whatsoever God can, and will that of necessity is done.
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 ⟨p. 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.
These very same bodies and none other concerning the substance, shall rise again. For God is the fountain of life, who hath taken into his covenant not half man, but whole man, and therefore shall quicken our bodies that are confederates unto him. For the God of Abraham of Isaac, and of Jacob, who is also our God, is not the GOD of the living, but of the dead, like as Christ himself proveth the resurrection by the covenant. Therefore these very same bodies in respect of the substance, shall rise again. But if any man will ask concerning ⟨p. 248⟩the qualities, there is a great diversity, and so is that same voice of Christ to be understood, Matth. 22. that in the resurrection we shall be as the Angels of God in heaven. And Christ saith, Matthew 13. Then the righteous shall shine as the sun. For this cause the bodies of the faithful are called clarified bodies, of the clearness of the heavenly light wherewith they are enlightened: and they are called glorious bodies, of that same glory which appeareth in that same clearness, (as in the face of Moses) & spiritual bodies of the spirit of Christ by which they are quickened & beautified, not to return again to nothing. Now the cause of this our glorious resurrection is set forth in the third fruit of the resurrection of Christ. Indeed the bodies of the wicked shall also rise again, as I showed before when I set forth the foundations of the resurrection. And Paul expresseth this: Acts 24. But in a condition and quality diverse from the godly. For infirmity, shame, corruption and misery shall not be taken from the bodies of the ungodly: but like as they rise in shame, so by the judgement and power of God they shall be confirmed in shame and corruption: so that they shall be made immortal and incorruptible in corruption and death it self, not to be consumed with any torments, but as it were hot burning iron, they shall burn for ever, Daniel 12. Some shall rise to everlasting ⟨p. 249⟩shame: and Math. 25. The reason is, because not only the first death, but also the second, which is everlasting, is the punishment of sin committed aswell in body as in soul against the infinite majesty of God.