the body therefore the soule of Christ was neuer in the graue in those three dayes the which he continued dead wherefore by this word Inferno cannot be vnderstoode the graue Others saye that Christ vppon the Crosse did not onely suffer the paines of death the which consist in seperation of the soule from the body but also that he suffered in his minde the tormenting of the dampned bicause that for to satisfie for our sins it was néedeful that he should suffer all punishment that was due vnto vs being in these torments he felt that horrible anguish and sorrow which he should haue felt if being vpon the crosse in all those torments of the dampned he had bene vtterly abandoned from his father Mat. 16. Act. 2 And therefore he sayd My God my God why hast thou forsaken me not bicause he despayred but he ouercame desperation with all the sins and lykewise death with all sorrowes but hée felte the payne of the desperate with-out hauing in him anye fault They doe thus expound it He descended into Hell that is into the bottomelesse pit of the torments of Hell And although this was before that he was buryed and dead and therefore should be sayd by order thus He suffered vnder Pontius Pilate he was crucified descended into Hell dyed and was buryed yet there is oftentimes vsed in the holy Scriptures to speake first of that which was done afterward It cannot be sayd that the soule of Christ seperated from the body descended into hell that is suffered torments there those thrée dayes for that Christ sayd contrarywise vnto the good Théefe Luc. 25. To day thou shalt be with me in Paradise Other saye that he descended into Hell inasmuch as he shewed his Soule vnto the Spirites of his Electe alredy departed out of this present life vnto whom as Saint Peter saith he preached the Gospel 1. Pet. 4. inasmuch as he made them sée in a most cleare sort that which he had wrought suffered for their saluation He preached also vnto the dampned the Gospell with rebuking their incredulytie and that they were altogether inexcusable and so their condempnation shoulde appeare vnto the worlde to be iust It is néedefull also to beléeue lyuely that he rose againe the third day which when with thy spirit thou shalt féele Rom. 4. 6. thou shalt not feare death séeing that in Christ and thorough Christ death is ouercome yea if thou be grafted in Christ thorough Faith Col. 3. thou shalt in the spirite be raysed againe from sinne and being righteous shalt walke in newnesse of lyfe seeking and tasting onely the things which are aboue We must also beléeue that he ascended into Heauen hauing on earth wrought and suffered all that his father appointed him and that was expedient for our saluation it was conuenient that he should ascende into heauen for our profit to giue vs hope of our heauenly countrey seeing that he is entred in possession for vs Heb. 9. 1. Ioan. 2. for to stande also before the father for his Elect and to be their Aduocate and Intercessour remayning therefore with them in spirite vppon earth Mat. 28 But vnderstand it is needefull that thou lyuely beléeue that he is ascended into heauen for thy benefite which when thou féelest with the spirit lifting thée vp to things on high Philip. 3 thou wilt say with Paul My conuersation is in Heauen Moreouer thou must beléeue that hée sitteth on the right hand of his father Mat. 28. in-asmuch as he hath giuen him all dominion and lordship ouer all and hath ordeined him to be aboue all princedome power vertue and domination and hath giuen him a name aboue all other names hath made him the head of the Church and hath subdued all things vnder him Thou must also beléeue lyuely Ephes 1. that as he was séene ascende into heauen so he shal come visibly from heauen to iudge the quicke and the dead And if it be sayd according to Saint Paul it is decréed that men must dye Act 2. 1. The. 4 Heb. 9. 1. Cor. 15. how then shall he come to iudge the quicke Paul himselfe doth aunswere that those which then shall be alyue shal sodeinely be chaunged being made of corruptible incorruptible and that chaunge shal be vnto them as a death If then thou shalt lyuely beléeue that Christ which loued thée so much that he dyed for thée on the Crosse and hath all power which must also be thy Iudge thou shalt be sure and safe thorough Faith that his Iudgement shall be fauourable vnto thée Chiefly learne that Christ shall be our Iudge he is not onelye our Aduocate but hath taken vppon him our cause We must more-ouer beléeue in the Holy Ghost and this bicause albeit Christ dyed for vs rose againe ascended into Heauen was our Aduocate and prayed for vs yet we could not be saued if God with his holye Spirite did not open our hearts made vs to vnderstand and be partakers of these so great benefits thorough Christ done to vs. So that as thorough Christ all giftes and graces bée offered vs from GOD so the Holye Ghost béeing our guyde we doe receceiue them It is therefore néedefull that thou féele lyuely in thée this spirite of God which renueth thée lighteneth moueth inspireth imprinteth and maketh thée féele God in Christ and that thou art safe It is not possible that thou shouldest be a true Christian if thou hast not the Holy Ghost in thée And therefore he which beléeueth that Christ dyed and that not vainly beléeueth also that there be fruites of his passion and death which is the saluation of the Elect Wherefore we must also beléeue that there is a holy Catholicke Church that is the vniuersall Congregation of the faithfull and Elect of God It is not inough to beléeue that there is founde a Church which is holye and sanctified thorough Christ that Ephes 5. is a mysticall bodye of the Elect but it is néedefull that thou dost liuely beléeue and féele that thou art a portion and member of the same and that thou art one of the Elect. Thou must also beléeue the Communion of Saincts that is thou must liuely féele that thou art pertaker together with thy bretheren of all the giftes and graces of Christ the head of the Church Ephes 1. therfore more or lesse according to the measure of Faith reioyce thy selfe in their prosperitie and be sory in their mishappe as members and good brothers doe together and forasmuch as the benefites which Christ doth to his Church is not that they should be proper to one man alone but for the commoditie of them all therefore thou oughtest not to séeke for to possesse or vse anye thing for thine owne lucre but for the honour of God and safegarde of thy neighbour and so thou oughtest to this same ende or purpose procure the safetie of thy bretheren and with Faith to embrace
his blessed Angels doe And what néede I speake any more although the light of the Church triumphant is more cleare then the light of the Church Militant 2. Cor. 3. Ephes 3. yet as Paul affirmeth the Angels haue had in some parte light from the Church Militant There is nothing therefore seene in this present lyfe of so great certaintie and clearenesse as the trueth which God hath reuealed vnto vs by the which we haue a lyuely true and perfect faith Thou wilt say as Paul saith faith is of thinges not appearing things that are séene are not beléeued and so also not hoped for therefore it cannot be seene with such clearenesse and certaintie as the thinges which be present before our eyes I aunswere and say that it is true whiche is written that is to say that Faith and likewise Hope are of thinges not appearing and of thinges whiche are not séene with corporall eyes nor with humaine reason nor yet in such sort as they are séene of the blessed neuerthelesse Faith and also Hope are of thinges appearing to the spirituall eyes of Faith whereby the trueth reuealed is seene with greater light and with a greater certaintie is hoped for then the thinges of this worlde Therefore Paul albeit he was in fruition of this present life yet as being certaine of his saluation and of the saluation of all the elect alreadie thorough Hope in possession of heauen sayed not we shal be saued but we are made safe thorough Hope Rom. 8. The light there-fore of Faith dimmeth all other lights of this present life Faith doubteth not if it be perfect yea it is firme stedfast safe and sure Thou wilt say but we sée in some respectes the contrary by experience that where as spirituall men doe often doubt of thinges supernatural the carnal doubt not but are cleare sure and certaine of thinges naturall as to know the Eclipse of the Moone and likewise the Sunne and howe the Rubarbe doth purge his choller and the trueth of other such like thinges also they are sure without doubting of those thinges which they haue before their eyes It might therefore be sayed that the light of Faith is lesser and therefore wauering or that it is true that in this worlde we haue no true Faith I aunswere and say that as the light of the Sunne dimmeth the light of a little canndle when it burneth so the light of Faith doth by other lights of this present life and yet notwithstanding as if one were in a darke prison where as the Sunne doth not enter with his light but onely by one little loope hoole he shoulde better sée with a candle being lightened the thinges that were in the prison then they coulde sée those thinges that bée abroade with so little a light of the Sunne euen so the soule which is inclosed in the bodie and in this worlde is as in a prison although it often times séeth better with the light of the Sunne and of carnal reason the thinges of this present life then those thinges of the other life with the light of Faith it is not for bicause that the light of Faith is not farre greater then other lightes but it is bicause we haue but a little light of Faith and great stoare of worldly lyght but if wee had as much light of Faith as wée haue of the light of the Sunne and of humane wisdome wée woulde not doubt Therefore when we doe make iudgement of naturall thinges and of those things whiche wee haue before our eyes we doubt not bicause we haue nothing to gainsay vs but when we be lifted vp to secreat things supernaturall by and by humaine wisedome exalteth it selfe in vs where vnto for as much as it is connaturall together with vs we doe giue great credite and then it beginneth with reasons to gainesay Faith wherefore it is no great maruell if we oftentimes doubt But to conclude as Charitie is in it selfe more perfect then all worldly loues so the light of Faith is more cleare then all the lightes of this present life It is also true that as to that blinde man Mark 8. to whom Christ gaue sight at the first men séemed to him lyke trées and that not for defecte of light but thorough the ill disposition of the member So when GOD doth beginne to giue vs of his light and to open the treasures of his diuine secreates vnto vs yet oftentimes we doe not sée plainlye the trueth not for defecte of the light of Faith but bicause the eye of the minde being turmoyled also with worldly thinges is not in order to sée the sincere and pure trueth of God The light then of Faith is greater then all other lights of this present life yea with-out it we be in darkenes and when we begin to beléeue then God openeth vnto vs the Heauens with reuealing to vs his diuine secreates as it appeareth by Christ when he was baptised and sheweth vs the truth with this so cleare light Matth. 3 that they that haue a true perfect faith do not care for any other humaine reason nor miracles Gal. 1. Also with Paul they séeke not to be better clarified to compare their Faith with the Saintes and all is thorough the great inward light which they haue Seing then that the light of Faith is so cleare and great let vs pray vnto the Lorde that he woulde giue it vs so that seeing his goodnesse we may giue him al praise honour and glory thorough Christ Iesus our Lorde Amen What thinges a Christian is bounde to beleeue Sermon 4. THe first and chiefest summe of things necessarie for a Christian man to beleue consisteth first in that he beleeueth in God It is not needefull for thy saluation that thou comprehend God as he comprehendeth himselfe Neither needest thou so to sée him in thy selfe in this present life as the Angels doe Mat. 13. But it is néedefull that thou beleeue in God Therefore it is not sufficient for thee to say the Créede as if it were an Oration nor yet doth it suffice for thy iustification that without Faith thou make confession of all that is contained in the said Créede but thou must beléeue Neither sufficeth it to haue a certaine humaine barren Rom. 10. idle colde deade and purchased opinion of those thinges which be of God but we must haue a Faith inspired and a supernaturall light and therefore we must first beleue in God Here we may sée howe that Faith is most full of light for where as humaine reason beginneth belowe at sensible thinges and thereby is forced to lift vp it selfe vnto those thinges that may be vnderstoode Faith contrariwise beginneth on highe at God and then descendeth to thinges belowe But vnderstand that it is not ynough to haue a certaine deade opinion of God that he is and that he is God as euery bodie hath but thou must beléeue liuely not onely that he is God in
to vs more profitable then true concord vnitie and peace so also there is not found any thing which is in it selfe more blame-worthy miserable and vnhappie which more doth displease God is to vs more hurtfull then discord disunion discention warre all which albeit be wicked yet those which be of faith be so much the more wicked as that they be matters of the more importaunce and as the persecutions which by them are made by béeing made vnder a forme or coulour of goodnesse be more cruell and durable It is true that those things which the false Christians and especially the Papistes doe to the true bretheren and members of Christ be more cruell inasmuch as they be more repugning against the truth Mat. 2 and inasmuch as they be most carnall with Herode they would not lose their kingdome their glory dignitie treasures pleasures and other worldly benefites by the which they are moued to persecute Christ his members and his Doctrine although vnder a pretence of honouring God They be also not onely enimies and that ciuill enimies but familyar and inward enimies therefore the worst Which thing considering with my selfe and seing that in the world especially in this our age there be so manye faithes opinions sectes heresies religions diuers rights lawes rules and sorts of lyuing wherefore so great dissentions discordes enmities hatreds infamies and persecutions I went on thinking how there might be anye meane to vnyte all men together in a vniforme true Faith and Religion And although some haue proued and sought to doe the selfe same thing and could not I did not therefore dispayre knowing that God with his grace can doe this a greater matter and so much the rather for that I know that lyke as it is necessary that those which come to an agréement about the principles of a science do agrée also about all conclusions whereon the first principle do depende so it must néedes bée that they who agrée about the principles of Faith do agrée also in al other things necessary to saluation And for that I sée that all persons in the world not onely Christians but Iewes Turkes Pagans and all the sectes that be founde doe agrée in the first and chiefe poynt of true Religion wheron dependeth all our saluation that is in beléeuing in God as if any of them were asked he would so saye Wherefore I am of opinion not onely that it were possible but easie to vnyte all persons in a true Faith and I meruaile greatly how it were possible that they should all beléeue in the selfe same God and were notwitstanding so much differing and cōtrary in beléeuing other things necessary to saluation so much the more I meruaile of false Christians inasmuch as I sée that as they say they not onely beléeue in God but in Christ And moreouer allowing the selfe same holy Scriptures they all confesse to beléeue that which is conteined in the Apostles Crede But going further in waighing well the matter I haue séene cléerely manifestly that not onely the Iewes Turkes Infidels but the Papists do not beléeue in truth any of the Articles of the Faith do not beléeue in Christ nor in God further also I say that they know not God in such sort as is necessary to know him They haue in déede a certeine idle barreine and dead opinion of God and a certeine obscure knowledge but it is none such as sufficeth to saluatiō A body may haue some lyght of God Rom. 1. as the Philosophers had and lykewise of the Scriptures as the Iewes had but without Christ we can haue no sufficient light of god Col. 2 for that Christ alone is the lyuely Image of God his countenaunce in the which is discouered to vs sufficiently the lyght of the world the way and meane to goe vnto God and onely those which sée and know Christ Iohn 8. 14 doe sée and knowe the Father Wherefore Paul writing to the Galathians sayed vnto them that they coulde not knowe God when they were without Christ This is the chiefe and principall sinne of the Turkes of the Iewes of the Infidelles and of the false Christians not to know God and for this they shall be punished Ephes 2 He then that is without Christ is without God as Paul did write he hath not God for his God nor for the latter ende The world can doe more in such a one then God and he is moued alwayes to worke not for the glory of God but for his owne gayne In Christ therefore alone is God reuealed with his so great goodnesse and grace that he draweth vs vnto him more effectuallye then the worlde so that despising our selues with all our earthlye thinges and pleasures we goe to the glory of God And then we know and féele God not onely for his respecting vs as our benefactour and one who is good vnto vs but much rather absolutelye as béeing good in himselfe and so also wée loue him with a sincere and pure loue Now forasmuch as Christ is he who hath made manifest vnto the world the vnspeakeable name of God Ioan. 17. Iehoua Ioan. 17. which onely signifieth God himselfe without any respect vnto creatures that is Christ alone hath gyuen vs light and made vs knowe feele and loue very GOD in himselfe therefore without Christ wée cannot knowe God truely And forbicause the Turkes the Iewes the Infidells and likewise the Papistes doe not knowe Christ in truth therefore it must be of necessitie sayde that they knowe not GOD. And that these doe not knowe Christ in truth is manifest for that Christ is not knowe truely but of them which sée him by all his righteousnesse sanctification wisedome and saluation as the Euangelistes 1. Cor. 1 and true Christians onely doe see him Inasmuch as the Turkes the Iewes and the Infidells beléeue not in any wise to be saued thorough Christ The Papistes also although they saye that they beléeue to be saued thorough CHRIST yet the beléeue not wholely to bée saued thorough him but in parte and partly by theyr owne woorkes Not hauing or accounting therefore Christ for any theyr righteousnesse and saluation they know him not so as they ought to knowe him to bée theyr Sauiour It must therefore néedes bée sayde forasmuch as they know not Christ that they know not God And for that they know neither God nor Christ it must néedes be concluded that they beléeue not in truth neither in the one nor in the other whereoff doth necessarily followe that they beléeue not anye article necessary to saluation All those therefore be deceiued who willing to vnite and knitte in one accorde all sectes in one true fayth doe cease to drawe men vnto the true knowledge and Faith of Christ and of GOD and doe labour to vnite and ioyne them togeather in outwarde woorkes and Ceremonies in as much as the true knowledge and fayth in Christ importeth all So
with his wisedome moueth vs wyth his truth and bindeth vs with his benefites draweth vs with his Charitie vnto him with forcinge vs violently Neyther ought any bodye to wonder héereat forasmuch as GOD béeing not onely the first beginning of all things but also the last ende and this bicause that lyke as all thinges depende on him so also they wayte vppon him it must néede bée sayde that hée vpholdeth them all moueth and gouerneth them not onely as theyr first efficient cause but also as their last ende And forasmuch as the finall mocion béeinge voluntary and louing is more swift and forcible then the motion of the efficient cause agaynst the whiche whilest that it pricketh vs we repugne and resist Therefore GOD béeing willing to cause man that he shoulde come vnto him he chose not onely to moue vs with our first beginning with impulsion of his spirite but also wyth our last ende hée woulde drawe vs vnto him by the meane of Christ crucified Wherefore if the celestyall bodyes bée moued with so great force by the Angells by what force and violence maye wée thinke that the noble spirites of the elect of GOD hée moued when as béeing regenerated loosed from the affections of creatures béeinge actiue and liuely are not onelye driuen by the holy Ghost but drawen with great violence by CHRIT crucified And if thou wouldest sée how great the force of the loue shewed to vs in Christ vppon the Crosse is consider that if in the earth there were a man most sensuall with all his affections moste stricktly bounde vnto treasures pleasures honours and benefites of the worlde if in any wise it should bée graunted vnto him to open his eyes but for very short time to Christ vpon the Crosse to sée him with a lyuely light and to féele him with the spirite that he was so crucified for him he should be by his loue in suche sorte rauished in the inwarde partes of his heart and with such violence and force drawen that shaking in péeces all the fetters wherewith he was bounde vnto worldly thinges he should immediatly be found with all his heart soule minde and spirite eleuated rauished and transformed in God And héereoff we haue example in Paul who whilest that hée had tourned his shoulders against Christ whilest that with great force he ran to séeke the dishonour of God béeinge called and illuminated by Christ was drawen with suche violence to the glory of God that he was rauished vp euen to the third heauen And albeit that afore time euen vntill his conuersion he had bene most vehement agaynst Christ yet béeing conuerted he was drawen to honour him with a greater vehemencie inasmuch as CHRIST was to hym more effectuall then all other obiects which had before time moued him to the contrary When that sinfull woman came to bewayle hir sinnes at the féete of CHRIST shée was drawen with so greate a vehemencie and force that if there had bene offered hir a thousande worldes with all the possible treasures pleasures honours and felicyties of the worlde she could in no wise haue bene hindered nor stayed Christ himselfe sayde vnto the Apostles you haue not chosen mée but I haue chosen you as if he woulde saye you are not come vnto mée by your owne accord but bicause I haue drawen you As concerninge you yée bée none such that yée haue hadde power once to thinke of comminge to mée yea as those whiche bée carnall yea haue alwayes resisted and fought against mée Lyke as Christ expressed an other place when talkinge wyth the Citie of Hierusalem he sayde Howe often woulde I haue gathered thy children together as the Henne gathereth hir chickens vnder hir winges and thou wouldest not vnto the whiche wordes Augustine adioyneth speakinge of the elect and sayeth and hath gathered them together agaynst thy will forasmuch as lyke as Augustine himselfe sayde in his Enchiridion there is none so wicked which dare saye that GOD can at any time when hée will conuerte the wicked and drawe them vnto him Although hée were vngratious and obstinate GOD can when he wyll mollyfie his heart and make him of wicked godly There neuer was any holy man who in any wise by his owne accorde went vnto CHRIST They all haue bene by him drawen with the violence of loue Thou thinkest peraduenture that CHRIST for to sée him so vppon the Crosse as a weake and féeble person and I say vnto thée that as Paul did write hée is the vertue and power of GOD which draweth vnto him and saueth euery one that beholdeth him vppon the Crosse with the eye of a lyuely fayth wherefore he sayd If I shall bée exalted vp I wyll drawe all thinges vnto mée that is if béeinge fastened and lyfted vp on the Crosse I shall bée exalted in the heartes of menne so that they shall sée mée wyth a liuely fayth for the sonne of GOD crucified and deade wyth greate Charitye for the loue of them I shall drawe euery thinge vnto mée inasmuch as I shall drawe vnto mée not onely the spirite of suche as they bée the minde the vnderstandinge wyth all the thoughtes the will with al the affections the soule with all the powers vertues and operations but also all other creatures inasmuch as seruinge vnto man and he béeing by Christ drawen to the glorye of GOD they also shall bée thorough Christ drawen in man to serue vnto the glory of GOD. Man in Adam was fallen a straunger from GOD and in suche sorte drowned in the worlde and bound with yron cheines of humaine affections vnto creatures that by himselfe not onelye he coulde not come vnto GOD yea his forces were all vnto worldly thinges It is not sufficient that God sent the Patriarches the Prophets and the other Saynts with bidding vs to his diuine wedding wherfore béeing willing to drawe vs vnto him he at the last sent his owne sonne in the forme of a seruaunt and appoynted that he dying vpon the crosse should giue vs such and so greate light of his goodnesse and should so make manifest vnto vs his loue that we should be constrayned and forced to come vnto him Neither is it profitable that man should bée suche a straunger from God so drowned in the worlde vngratious and obstinate that he myght not bée immediatlye drawen by Christ if hée sée him to bée the sonne of GOD and dead for hym yea as calamytie draweth vnto it especially hardnesse lykewise Christ draweth vnto him the great sinners so that they acknowledge them to be such All they therfore which be gone vnto Christ and climed vp into heauen are gone and climed thether by the force of loue and likewise by force they doe abide and shal abide there for euer Christ then would chiefly suffer for to declare vnto vs his most high loue and therewith as with a most mightie thing and most déere vnto the heart to enforce and draw vs vnto him Forasmuch as loue is a spirituall fire
himselfe but that he is thy God Whiche will cause that with the spirite thou shalt at all times féele him and that he doth thee so great a goodnesse with his continuall benefites as cannot be done but of God whereof it groweth that thou trust in him loue him and giue him thanks committest thy selfe to his gouernement and order al thy life to his honour and glorie as of him thou feelest al the good things thou hast to come so to him alone thou dost render all thankes thou accountest him to be the first beginning and the last end and therefore to be God Thou must also liuely beléeue not onely that he is the father of Christ and of the elect whiche thorough Iesus Christ are adopted for to be the sonnes of God but that he is thy father Ephes 1 Rom. 8 Gal. 4. and that thou art one of the elect and sonnes of God and an heire a brother of Christ and coheire with him Thou must féele with the spirit that God is thy best father and that as a most déere father he loueth thee most perfectly and hath a great care of thée Consider now a little howe much thou louest him with what safety thou goest vnto him for fauour with Hope to obtaine it and with how great quietnesse peace and reast of minde soule and conscience thou liuest vnder his protection if with a liuely Faith thou beléeue that in truth he is thy father and that all the creatures together that be cannot pluck of one haire from thy head without his will It is necessary also to beléeue that he is almightie so that not onely the world dependeth vpon him but that he hath all creatures in his power and can dispose of them according to his pleasure that he can bring the worlde to nothing and prolong it into euerlasting if he will neither is there any that can withstand his will we must also beléeue that this omnipotencie of God is not idle but that he vseth it and that euery day so that it neuer sléepeth but alwayes worketh as Christ saide Ioan. ◠We must beléeue that it is euer watching strong and laborious It worketh in al creatures and without it nothing is done And further it is néedefull that liuely and with thy spirite thou beléeue that this almightines belongeth to thée and that thou féelest that God doth vse the same euery day with thee in giuing thée all the good thinges that thou hast Wherefore they be greatly deceyued which doe not acknowledge al to be of God but to come by chaunce Fortune Nature of the Heauens of Men Angels or Diuels Moreouer we ought to beléeue that he is the creatour of heauen and of earth that is of all creatures both celestiall and terrestriall those that he hath created them hée preserueth gouerneth ordereth and guydeth to the end and all with his high and infinite wisedome It is not sufficient that of necessitie thou liuely beléeuest how that God not onely hath giuen thée thy being and so to all other creatures but that he preserueth guydeth gouerneth and ordereth all to thy benefite with great wisedome Thou must also liuely beléeue not onely that GOD is God in himselfe and therefore most perfect but that he is thy God and such a father that he will doe to thée all good thinges which be possible and conuenient to bée done Mat. 1. that he is thy best father bicause he is omnipotent and that he knoweth how bicause he is infinitely wise as we see in his creation and gouernaunce of the world Thou must also beléeue in Iesus Iesus is the proper name of Christ Rom. 14 giuen vnto him thorough the will of God by the Angel and doth signifie a Sauiour Therfore thou shalt then beléeue truely in Iesus when with thy spirite thou shalt féele that he hath saued thée 1. Tim. 2 Heb. 9. It is also necessary not onely to beléeue in Iesus but in Iesus Christ Christ is to say annoynted And for because in olde time they annoynted high Priestes Kinges and Prophets therefore Christ being sent into the world from the father to do the office of a high Prophet Priest and King hath also béene ordayned and annoynted with a spirituall vnction filling a tunne full of his gyftes and graces for as much as he was the chiefest Prophete Priest and King and hath done the office of euery of them moste perfectlye there-fore hée is called Christ We must then beléeue in Christ Heb. 9. that is in Iesus Christ that he is the high Priest vndefyled and holye and that he hath done the office of the chiefe and most perfect Priest Moreouer that as an onely mediatour betwixt God and vs hath offered vp himselfe vppon the crosse to the father for the elect 1. Tim. 2. Heb. 9. and that he is accepted of GOD for such a diuine sacrifice that he pacifyeth his anger and reconcyleth him vnto them That he standeth also for their sakes before the father and hauing compassion prayeth for them and obtaineth them all grace and fauour Hier. 47 Rom. 8. Ioan. 11. and that he offereth them vnto GOD vnspotted and holy by being washed with his pretious bloude and that he enrycheth thée with his giftes and graces Thou must also beléeue that in as much as he is Christ the chiefe Prophete Therefore he came into the worlde sent from the father to make manyfest vnto his elect all the will of God for to teach Isaiae 45 Ioan. 15. Heb. 8. and to imprint in their heartes all thinges profitable and necessarie to their saluation Wherefore as the onely maister and light of the worlde which making all thinges manifest he hath fulfilled the Prophetes Thou must also beléeue that he is a King Mat. 23. Ioan. 8. Mat. 11. bicause that with his spirite he moueth raigneth ouer and gouerneth the electe whiche be giuen him of God there-fore he is a King in the spirituall kingdome of GOD whiche is righteousnesse peace and ioye in the holy Ghost It is not sufficyent that thou beléeue that Iesus is Christe the chiefe Prophet Priest and king of the elect Rom. 14 but also thou must liuely beléeue that he is thy Christ that is the chiefest Prophet Priest and king ouer thée And so if with thy spirite thou shalt féele that hée hath lightened thy minde with diuine things he shall be thy Prophet Also if thou shalt féele that for thy sake he hath offered him-selfe vppon the Crosse that he hath pacyfied the father that he prayeth for thée that hée is heard that he presenteth thée vnto God and that thorough him God doth accept thée for his sonne then he shall be thy high Priest And likewise if with a liuely Faith thou shalt beleeue that he hath taken charge of thée and that he inspireth thée moueth and gouerneth thee thou shalt haue him for thy king Thou shalt there-fore truely beléeue in Christ when with thy spirite thou