this Iesus seeing their faith sayde to the sicke of the palsie Sonne be of good comfort thy sinnes are forgiuen thee You see howe that the cure of the man is ascribed to their faith and not to their good workes Likewise two blinde men came vnto him to be healed crying and saying O sonne of Dauid haue mercie vpon vs. This verily was a good confession and worke of them Matth. 9. But what sayeth hee vnto them Beleeue ye that I am able to doe this they sayde Yes Then sayeth he According to your faith be it vnto you The woman that was deliuered from the bloodie yssue heard this of him Daughter be of good comfort thy faith hath made thee whole Matt. 9. When he raysed vp the rulers daughter he required but onely faith of him which thing the Papistes saye we can not prooue out of the Scripture In the eight of Luke therefore this worde onely is put to exclude all other things for saith he Beleeue only she shal be saued Now if Christ require this faith in the cure of the externall man that is of the bodie which is the lesse thing hee doeth much more require it in the healing of the inner man the soule which is the greater cure and of more valewe You haue then heard that faith in Christ cureth the body heare nowe also that Christ requireth faith especially to beleeue in him to euerlasting life The Gospell written by Saint Iohn is full of this matter almost in euery Chapter Speaking of Christ he sayeth on this wise He came among his owne and his owne receyued him not but as many as receyued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name Iohn 1. Againe So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Ioh. 3. He that beleeueth in him is not condemned but he that beleeueth not is condemned already because he hath not beleeued in the name of the onely begotten Sonne of God In the fift of Iohn our sauiour saith Verely verely I say vnto you he that heareth my worde and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life The sixte chapter is full of such godly and comfortable sayings I am that bread of life he that commeth vnto me shal neuer hunger and he that beleeueth in me shall neuer thirst Verely verely I say vnto you he that beleeueth in me hath euerlasting life These things are written that ye might beleeue that Iesus is Christ the Sonne of God in beleeuing ye might haue life through his name Ioh. 20. It were infinite to recite all the places in Scripture that make for this matter and I should be tedious if I would rehearse them all Notable is that place in the sixtenth chapter of the Actes of the Apostles where the Iayler demandeth of Paul and Silas what he should doe to be saued they answered forthwith Beleeue in the Lord Iesus and thou shalt be saued and all thine house I referre them that list to see moe places to the Actes 3 10 13. chapt Rom. 1 3 4 5 9 10 11. chapters Ephes 2. Out of these wordes wee gather this doctrine for vs that all the graces and benefites of Christ are made ours by faith in his blood and by faith onely wee take holde and laye hande vpon them for faith is as it were an hand or a mouth open to receiue meate into the soule and to feede it We must then open our hande and our mouth to receyue him as Dauid sayeth in his Psalmes speaking in the person of God I am the Lord thy God which haue brought thee out of the land of Egypt opeÌ„ thy mouth wide and I will fill it Psal 81. In that place the Lorde accuseth the incredulitie of the Israelites that did not open their mouthes in faith to receiue his benefites in such obedience as he powreth them out Againe if faith bee the meane to bee made partaker of Iesus Christ and to applie him to vs to heale our diseases then on the other side incredulitie of man is the stoppe or hinderance that letteth the Lord to powre down his blessings vpon vs. This lacke of faith doeth shut vp his beneuolence and good will from vs so that hee can not open heauen gates vnto vs and powre vs downe his blessing Of this the Prophets complayned in the olde time both Esai and Ieremie Behold sayeth Esai the Lords hand is not shortened that it can not saue neyther is his eare heauie that it can not heare but your iniquities haue made a separation betweene you and your God and your sinnes haue hid his face from you that he will not heare Esa chap. 59. So Ieremie in his fift Chapter Your sinnes haue hindered good thinges from you And what sinne or iniquitie can bee greater or more detestable before the Lord then the sinne of incredulitie and vnbeliefe euen the mother and fountaine of all other sinnes This is that which the Euangelist Saint Matthewe reprehendeth in the Nazarites euen their incredulitie for when our Sauiour Christ came among them to preach and teache and to heale them that were sicke as hee did in other places they were offended with him and gaue him iust occasion to saye of them That a Prophete was not without honour saue in his owne countrey and in his owne house Then is it added in the ende of the Chapter He did not many great workes there for their vnbeliefes sake Matth. 13. So likewise our Sauiour Christ sayeth to the father of the childe that was lunatike considering his want of faith If thou couldest saith he beleeue all thinges were possible to him that beleeueth Marke 9. And this is the onely cause that barred the Israelites out of the land of Canaan For we see that they could not enter in because of vnbeliefe Hebr. 3. No more shall any enter at all into heauen which was figured by the holy lande of promes which beleeue not for Iohn sayeth that all the vnbeleuing shal haue their part in thâ—â—ake that burneth with fire brimstoâ—â—â—hich is the second death Reue. 21. Nowe when wee saye that faith alone in Christ doeth applie all his good workes vnto vs wee doe not speake against good workes that are done of the godly here in this life but our meaning is that our good deedes doe not saue vs which any man that hath read the Scriptures indifferently wil graunt Wee exclude not workes in life and maners here before men but wee exclude them froÌ„ any part or portion of iustification before the almightie God in whose presence nothing is perfite cleane or pure no not the sunne nor the moone nor the Angels but onely the works of that immaculate and vnspotted Lambe euen the man Iesus Christ whose woorkes are all made ours and imputed vnto vs
to haue no ende To this saying of Christ agreeth that in Esay the 30. Chapter verse 33. Tophet is prepared of olde it is euen prepared for the King hee hath made it deepe and large the burning thereof is fire and much wood the breath of the Lorde like a riuer of brimstone doeth kindle it Here is a full description of hell For by Tophet he meaneth hell He declareth moreouer when it was made euen of olde for whom also for the King he meaneth the King of Babylon enemie to the Church signifying that God respecteth no mans person but that hell is as well prepared for Kings and Queenes for Lords and Ladies and for great men as well as the poore that doe not beleeue Yea the greatest part of men goeth this way in euery estate and degree so that we had neede to looke about vs to enter in at the straight gate for fewe there be that finde it but many that passe by the broade way Matt. 7. For this Tophet is deepe large to conteyne and to receyue many yea moe noble men shall go thither then to heauen The Prophete describeth the payne of it by fire burning with much wood the continuance is for euer because the breath of the Lorde which endureth for euer doeth kindle the fire as a riuer of brimstone The ioyes then of heauen are not so inspeakable but that the torments and pangs of hell are as intolerable Wherefore the wicked although they be not moued with the pleasures at the right hand of God to come vnto him by repentance yet in my iudgement the exceeding great tormentes of endlesse hell fire shoulde moue them to amende For surely dearely beloued if all the paynes that may be deuised in this life all the sicknesses that euer haue bene all the torments of tyrants all the griefes of minde that may be were all of them layde together and compared to this hell fire these paynes howe great soeuer they seeme to be here are but fleabytings yea rather pleasures in respect of this hellish fire it is so great And this fire although it be so great yet shall it burne for euer and euer not onely the body but also the soule the minde the conscience and all the inner parts of the damned sort And when they haue beene there as many hundred thousande yeeres as there are peeble stones in the sea shore yet shal they not then come out but continue still as if they were to beginne anewe For Christs wordes are true this fire is euerlasting and can neuer be quenched Matthewe 3. 25. It were well with Iudas if he myght come out of this wofull hell and paynes when he hath suffered them so many hundred thousande millions of yeeres as there are starres in the firmament but this can not be granted vnto him If men therefore woulde consider of these two extremities wherein is no meane of the ioyes of paradise which are endlesse and of the torments of hell and the wrath of God which also hath no ende then surely woulde they liue in feare and godlinesse in this present worlde For as heauen is full of ioy and mirth so hell is full of dolor and sorowe and as in heauen is continuall reioycing and peace of minde so is there in hell a perpetuall weeping with gnashing of teeth for woe and payne As the glorie of the Lorde shall inlyghten the elect with his gratious countenance so shall the great maiestie wrath of the Lorde presse downe the vngodly for euer Finally as in heauen the saintes shall haue all things to do them good that they can desire so in hell the damned spirits shal haue nothing to refresh them not so much as a droppe of colde water which is but a small thing to coole their tongue withall And as I sayde before of heauen and heauenly ioyes so may I speake of this seconde death that if all the men in the whole worlde woulde go about to expresse these tormentes with all their eloquence and learning yet shall they bee neuer able to doe it they are so vnspeakeable and not to be vttered of any man And these are the righteous iudgementes of the Lord that he to the wicked might be knowen to be a iust and a terrible God to rewarde impenitent sinners after their woorkes as they haue deserued For this ende sayeth the Lorde to Pharao I haue stirred thee vp that I myght shewe my great power and myght vpon thee in punishing thee accordingly Let the wicked therefore take heede for there will come a day that will pay for all and then what aduantage will it be to haue gotten an houres pleasure with the purchase of euerlasting woes But these things and these euils by the benefite of Iesus Christ are farre from vs and shall not come neere the dwelling of the righteous Wherefore wee ought with Paul to giue thankes alway to God because that from the beginning he hath chosen vs to saluation through sanctification of the spirite and beleefe of the trueth neyther hath he appoynted vs to wrath as he hath the wicked but to obtaine this euerlasting life whereof we speake by the meanes of our Lord Iesus Christ which died for vs that whether we sleepe or wake we shoulde liue together with him In the meane season it is our part to stande fast and not to bee remoued from this faith but to laye hande of this eternall life whereunto wee through the benefit of the Gospel preached are called freely of GOD with an holy calling not according to our workes but of his goodnesse Wee must also fight this good fight of faith and striue lawfully if we hope to bee crowned and to continue to the ende wee must endeuour that wee may bee saued for they that shrinke backe leese this excellent reward for the which we are commaunded to sell all that we haue and to bye it Matth. 13. We haue nowe heard the meaning of all the twelue articles of our Christian fayth which are necessarie to saluation First wee haue seene the article that concerneth our trust in God the Father what things we learne by it Secondly we haue declared the articles which conteine the mysteries of Christ Iesus with our redemption glorification and other benefits apperteining thereunto Thirdly the beleefe in the holy Ghost the third person in Trinitie hath bene opened vnto vs and what comfort may thereof arise to the faithfull Fourthly and lastly the articles concerning the Church and the benefites thereto belonging haue beene expounded as God hath giuen vs grace These things are written that we might beleeue that Iesus Christ is the Sonne of God and Sauiour of the world and that in beleeuing we myght haue life through this name Seeing then wee haue hearde these thinges let vs as the holy and blessed Apostle of Christ Saint Peter willeth vs be ready alwayes to giue an answere to euery man that asketh vs a reason of the fayth and hope that is in vs
that hath made all for vs as good seruantes should be more carefull of their masters honour profite thē of their own Nowe let vs giue thankes to such a God that hath vouchsafed to giue vs faith to beleeue in him being so mightie a God and we so lowe and base children so mercifull a father vnto vs notwithstanding we are vnthankefull sonnes to him And let vs praye vnto him to confirme this faith and to encrease it in vs euery day till we come to a perfect man in Iesus Christ Let vs desire of him to giue vs grace to behold this his wonderful and diuine worke of his creation wherin hee hath shewed his wisedome power mercy and iustice vnto al men that we may magnifie it as it doth require worthyly with our heartes and set forth his honour and glory in these thinges with thankes giuing for all his benefites seeing they appertayne vnto vs our bodyes and soules which are fed and nourished by them This grace and mercy let vs desire him to continewe vnto vs for his Christes sake our sauiour who hath dearly bought vs to whom with the holy ghost his infinit power three persons and one euerliuing God bee rendred all power prayse glory honour and thankesgiuing both nowe and for euer Amen The seconde Lecture vpon the creede which is vpon the seconde article And in Iesus Christ his onely sonne our Lorde which was conceiued by the holy Ghost WE haue seene in the first article going before the thinges which we haue to beleeue as concerning God the father in his creation now followeth consequently what we haue to beleeue of God the sonne Iesus Christ as concerning his incarnation and all the benefites of his death and passion which is the second part of the creede as we deuided it And here in this article you must vnderstande and repeate as in the former so in this also I beleeue in Iesus Christ that is I trust in him and put my whole confidence in him that hee is my onely sauiour and that God will for his sake forgiue me all my sinnes For it is not sufficient to beleeue in God the father to know him vnlesse we also beleeue in his only begotten sonne Iesus Christe our Lorde and knowe him also As Iohn repeating the wordes of our sauiour Christ saith This is life eternal that they know thee to be the onely very God whom thou hast sent Iesus Christ Ioh. 17. So that our sauiour Christ ioyneth and matcheth in one the knowledge of him selfe with the knowledge of the father as he sayeth also in another place Except ye beleeue that I am he ye shal die in your sins We see then that if we must beleeue in Iesus Christ he is one God with the father and a creator other wise it were idolatry to beleue in any that is not God And that we may beleue in him this is warrāted vnto vs by his owne commandement saying in the 19. of Iohns gospel to his disciples Let not your heart be troubled beleeue ye in God beleeue also in me A notable place to prooue this matter Where we may also learne that if we beleeue in God our hearts shal not be troubled nor wauer hither thither not hauing any place to rest in For therfore in our miseries dāgers are we vexed troubled out of measure because we put not our full trust in the father the sonne Nowe let vs see with what titles our Christ is beautified adorned with for our cōfort consolation first of all he is here called Iesus which is an Ebrew word soūdeth in English as much as Sauiour which name the Angell gaue vnto him by Gods appoyntment before he was conceaued in the wombe of the virgin Mary his mother As we reade notably set forth vnto vs in the first of Matth Shee shal bring foorth a sonne and cal his name Iesus or sauiour for he shall saue his people from their sinnes and offences And for this cause he came into the worlde as he testifieth of him self The sonne of mā came to saue that which is lost not to destroy soules but to saue and to giue his life a redemption for many Luk. 19. By this we learne that there is no other Sauiour appoynted for mā either in heauē or earth but only Iesus and they that wil haue saluation of God the father must haue it onely at his handes Therefore doeth the scripture pronounce of him that there is no other name giuen vnder heauen vnto men wherein they must be saued but only in the name of Iesus Christ For this is the stone which is become the head stone and the chiefe in the corner neither is there any saluation in any other Act. 4. We haue then to seek our saluation not in Angels not in saints not in men or in our selues but in him onely that hath the key of Dauid that shutteth heauen and no man openeth it and openeth it no man shutteth This is the first title of dignitie and honour that is giuen vnto him of his father the next is that hee is called Christ which is a Greeke word and signifieth in English Anoynted which doth more plainly effectually declare his office function giuen him of the father for vs. For he was anoynted for three especiall purposes first to bee our Prophet to teach vs secondly our priest to offer him selfe a sacrifice for vs and thirdly our king to rule to defēd vs from our enemies These things are al giuē vnto vs to vnderstande in this name Christ For as al the Prophets and priestes and kinges in the time of the olde law before the comming of Christ were anoynted with oyle by the commandement of God as God cōmanded Elias to anoynt Eliseus Prophet in his stead Moses was cōmaunded to anoynt Aaron hye priest and Samuel to anoynt Saul Dauid to be kinges so was Christ also anoynted not with oyle materiall as they but with spiritual oyle of gladnesse as Dauid saieth aboue his fellowes that is with the holy ghost aboue al mē for he had it without measure Ioh. 3. 34. So then as the Prophets priests kings were all figures shadowes of Christ anoynted with oyle to signifie that they must be gentle meeke soft to al their brethren so it was also necessary that Christ should performe al this that was prefigured by him And first we see that Christ toke vpon him the office of a Prophet to teach the people his fathers wil not thrusting in him selfe as the false prophetes did whom the Lord sent not at al but being thereto lawefully called authorised by his father from heauen saying Heare him that is to be our doctour and teacher our Prophete and Scholemaster Being thus ordayned a Prophet to teach vs he executed his office and calling most diligently most paynfully and faithfully for he taught them in season and out of season earely and late
of wickednes Mouing likewise the subiectes to rebell against their lawful and natural princes and magistrates discharging thē of their othes and obedience vnto their rulers I saye he that doeth these things and worse may wel doubt of his saluation for he hath nothing to do in the kingdom of God And so all his adherents folowing his steppes religion whose liues are altogether most filthie and wicked may be in the same case and state with their holy father the Pope But they say We can by no meanes be sure of our saluation because we can not be sure of our perseuerance in the faith of Christ vnto the ende But this is vtterly false for the scripture sayth that the godly shall continue and perseuere vnto the ende Paul was sure that he had the spirit of God and that caused him to be perswaded that neyther thinges present neither things to come shoulde be able to separate him from the loue of God which is in Christ Iesus our Lorde Then we may be sure that thinges to come shall not remoue vs from God Againe the loue of God is constant and perfite and whom he once loueth he loueth with an euerlasting loue euen vnto the ende as Christ is sayde to loue his Iohn 13. And to whome God hath giuen this spirite of adoption as he doeth to the Elect he neuer taketh it away but is stil a testimonie vnto their consciences that they shal be saued in the ende and cōtinue in the meane season in the faith and obedience of Christ Iesus their Lorde Yea Paul is persuaded of the Philippians and so must we be of our selues that he that hath begunne a good worke in vs wil performe it vntill the day of the Lord Iesus Christ Philip. 1. And he hath the like to the Corinthians that God wil confirme them vnto the ende 1. Cor. 1. And they that are elected shal continue For the giftes and calling of God are without repentance Rom. 11. S. Iohn a man beloued of Iesus Christ and to be beleeued before our aduersaries doubted not to say and affirme for a trueth in his seconde Epistle to a vertuous Lady that the trueth which dwelleth in vs shal be with vs for euer If it shal remaine with vs for euer how should we doubt that it can forsake vs at any time either present or to come Proue your selues sayth Paul whether ye are in the faith examine your selues knowe ye not your owne selues that Iesus Christ is in you except ye be reprobats Here he wil haue vs to be throughly perswaded that Christ dwelleth in vs so to be sure of saluation vnlesse we will be counted reprobates which God forbid If the Papists wil be counted reprobates let them then doubt of their saluation if not then let them recant be assured of it with vs and amend their religion and maners speedily Neyther is this doctrine as some ignorant persons terme it a doctrine of rashnesse and presumptuousnes vnles Gods worde teach vs presumption But this is a very comfortable doctrine as at all times so especially at the houre of death when our consciences doe accuse vs and Satan assault vs and the paynes of death come vpon vs I saye this doeth comfort weake and feeble consciences not to despaire and the other doctrine of theirs doeth leade men the hye way to desperation to doubt whether they shall be saued or no. They saye we must feare It is true but not feare to bee damned For there is no damnation to them that are in Christ which walke not after the flesh but after the spirit Rom. 8. Neither must this feare bee without faith and hope for then it is a slauish feare of the whippe and scourge and not a childes feare to feare to displease his louing father Wee must then haue the feare of sonnes not of hired seruantes to feare to offende and displease so mercifull and louing a Father and not to feare and doubt of our saluation for it standeth not in vs but in a surer rocke and grounde which is Iesus Christ and if we beleeue in him we shall haue euerlasting life Iohn 3. Act. 17. And yet here we must take heede of another extremitie which the Messalians certaine heretikes with the Libertines Anabaptists that wicked sect of the familie of loue falleth into for all these presume too much of this spirit of God and of their reuelations because they ioyne not the spirite of God with his word but separate it from the word of Christ and so it is but a fayned spirite of their own fantastical braynes and not from God Nowe as the Papistes take too litle so these men take too much and whatsoeuer commeth first into their idle heades by and by they attribute it to the spirit of God be it neuer so wicked and so these commōly contemne the outwarde worde and preaching of the Gospel with the administration of the Sacraments whereas we knowe that the spirite goeth and is giuen by the ministerie of the worde and is ioyned with it as Acts. 10. we reade that while Peter spake the worde the holy ghost fell on all them that heard the preaching not before the worde came for Christ giueth not his spirit but by the hearing of his Gospell first preached as Paul sayde to the Ephesians After ye heard the worde of trueth the Gospel of your saluation wherein also after that ye beleeued ye were sealed with the holy Spirite of promise Ephes 1. Here we see if any would pretend the spirit without the worde he may bee refuted for they goe both together the worde of trueth with the spirite of promise For it is not our part to disseuer or disioyne those two things which God will haue coupled together in one And therefore the Prophetes which myght better haue vsed this prerogatiue of the spirit then they called alwayes the people to the worde of the Lorde God saying Heare the word of the Lord Thus sayeth the Lord and still The mouth of the Lord hath spoken it Esay 1. They pretende not the spirit without the worde although they speake most plentifully by him 2. Epist of Peter 1. Chapter For the prophecie came not in olde time by the will of man but holy men of God spake as they were moued by the holy Ghost Furthermore another effecte of this Spirite is to moue the heart of man when the worde is preached vnto him for vnlesse Gods Spirite perswade and worke in our heartes within when the preacher soundeth in our eares the outward word he shal but speake as it were in the ayre beate the eare of man in vaine Paul well considering this sayde that he in deed had planted and Apollos another preacher had watered the worde but it is God sayeth he that giueth the increase And wee knowe that God woorketh all things in the heartes of his children by this spirite wherewith hee sealeth them after they haue heard and beleeued the worde preached
be due common to all men generally neuerthelesse the Lord through his mercy hath reserued to himselfe a certaine nūber which are onely knowne to himselfe the which he hath drawē from this corrupt heape hath sanctified clensed the same in the bloud of his sonne Iesus Christ by meanes thereof hath made them vessels of election honour apt vnto all good workes The xi Article I beleeue that the Father in Iesu Christ his sonne thorow the holy Ghost hath elected chosē those y◠are his owne according to his good will before the foundations of the world were layed whō he hath predestinate vnto eternall life that there by they might be his children adoptiues ouer whom he hath without comparison a much greater care thē the best father can haue ouer the best child in the world for he suffereth not that any thing shall come to passe either on high in heauen or beneath on earth which shall not be for their good and great profite The xii Article I beleeue that the father through his sonne with the holy ghost hath alwaies frō the beginning intended to restore mā vnto whom after he had sinned he shewed him selfe promising vnto him that blessed seede by whome the heade of the serpent should be troden downe and by whome the faithful shoulde receyue blessing By this promise which hath since bene oftentimes ratifyed and confirmed to the holie fathers man which otherwise had dispayred in sinne is releeued holpen comforted and clothed with hope euen vnto the ful performing thereof The thirteenth Article I beleeue also that after this promise the Lorde hath prescribed and giuen the lawe of the commandements to man promising life to the obseruers therof death to the transgressours of the same and hee gaue them not to the ende that man should seeke iustification saluation or life therein but for the policie peace and tranquilytie of his people for the defence of the good for the chastenyng and punyshing of the wicked to preserue eche one in his office but especially that therebye man might the better know himselfe his disease his pouertie and imperfection and by meane thereof to take an occasion to humble himselfe before this lawe giuer to seeke remedy saluation life in some other that is to saie in the holie promised seede which is Iesus Christ For this cause the lawe is called a scholemaster to come to Christ the which also serueth vs for a glasse to knowe our sinnes by and to encrease the same knowledge in vs. Likewise it serueth vs for an accuser to accuse vs before the Lorde and for a seuere and cruell iudge to declare the wrath and iudgement of God ouer vs and his condemnation vnto eternall death and by this meane to make vs afraide and to bring vs vnto dispaire vntill we be comforted by the Gospell through faith in Iesus Christ wherby we are deliuered frō all these causes These are the offices of the lawe the which are turned into our good through fayth in the Gospell the which hath other offices and cleane contrary For the rest I confesse that the lawe of the Lorde is good iust holy and perfit and where the same doth not bring vs vnto perfection it is not long of it selfe but of vs which are altogether vnperfect and can in no wise accomplish the same no not to touch it with our litle finger The xiiii article I beleeue and confesse Iesus Christ to be the fulnes the ende and accomplishmēt of the Lawe to the iustification of all that beleeue thorow whom and by whom only all the promises of the father be accomplished yea euen to the vttermost the which also alone hath perfectly satisfied the Lawe in that which no other amōgst men coulde persourme for so much as the law doeth cōmaund things impossible y◠which neuertheles mā must accōplish not by working but through beleeuing For so is the lawe accomplished through faith and not through works by this meanes shal man find the righteousnes of faith to be auaileable before the Lord not the righteousnesse of works y◠which leadeth nothing vnto perfection As concerning the first poynt of my faith this is y◠which I beleeue of the father y◠things that are made by him consequētly of the holie Trinitie also of the soule of man Nowe let vs come to the second point which is of the Sonne of God and of the thinges done by him especially of the restoring repairing agayne of man 2 And in Iesus Christ his onely sonne our Lorde which was cōceiued by the holy Ghost borne of the virgin Marie suffered vnder Pontius Pilate was crucified dead and buried he descēded into hel the third day he rose againe frō the dead he ascended into heauen and sitteth on the right hand of God the father almightie from thence he shall come to iudge the quicke and the dead The xv Article I beleeue that Iesus Christ is veryly God and verily man hauing two natures comprehended in one person a nature diuyne after the which he is the onely naturall sonne of God equall with the father in all thinges and a nature humane after the which he is verye man in al things like vnto vs synne excepted The xvi Article I beleeue that Iesus Christ the sonne of God in the fulnesse of the tyme appointed of the father from the beginning was sent into the worlde by the father was made perfect man and was conceiued in the wombe of a woman being a pure virgine called Marie of her proper substance of her proper bloud so that he was found a perfect man descēding of the seede of Adā Noe Abraham Isaac Iacob Dauid other fathers vnto whome the promise was made The .xvii. Article I beleeue also that all this was done by the working of the holye Ghost without the worke of man to the ende that all that was wrought therein might be holye and without spot pure and cleane And that thereby our conception might be made cleane holy which of it selfe is altogether spotted and defyled with sinne The xviii Article I beleeue that Iesus Christ was borne of the Virgyne Marye without any manner of sinne and without breach of her virginitie so that by his pure and holye natiuitie he hath purified and made holye ours which of it self is altogether vncleane defyled with sinne In this Natiuitie of Christ I see and consider the first estate condition of man with his fall which was y◠cause of Christ his cōming into the world Likewise in this I see and consider the fauour and inestimable loue of God the father which hath presented and giuen his onely sonne to serue vs. I see also and consider in this Natiuity the charytie of the sonne which hath abased humbled himselfe to lifte vs vp became poore to make vs riche became bonde to make vs free became the sonne of man to make vs the children of God
to performe all the duties of a faithfull minister of Iesus Christ vnto your honour I leaue to trouble you any furthet from other affayres of your Prince and countrey beseeching the Almightie to increase his gratious giftes in you to the honour of his holy name the profit of his Church and the consolation of your owne soule in the ende Which he graunt vnto your honour for his Christes sake Amen 1579. Your honours in the Lorde Iesus most humble to commande Iohn Baker To the Godly and Christian reader grace and peace from God the father and from our Lorde Iesus Christ Amen I Haue for thy sake gentle reader set forth vnto thee briefly the meaning of al the articles of our Christian fayth which are necessary to saluation to this ende and purpose that as thou hast in English an exposition vpon the ten commaundements of almighty God and the Lordes prayer to knowe the better what they meane so thou mightest haue likewise in thy mother tongue some opening of these Christian articles which being well applyed to thy owne conscience by a liuely fayth thou shalt finde sweeter vnto thee then either hony or the hony combe a treasure to bee preferred before much gold yea the finest that may be And because sermons are not so common in euery parish Church as by the lawe of God and the prince they should be thou mayest therefore vse this booke priuately in thy house when thou shalt haue leasure as vpon the Sundayes and holy dayes at after noone The whole summe of thy faith is here set forth so plainely that thou mayest easily vnderstande it if the Lorde shall giue his grace to thee open thine eyes to see otherwise nothing can be easie to any man but an open booke shal be as sealed vnto men except the spirit reueale it vnto them which he will doe no doubt if thou seeke it by humble and earnest prayer to God in his sonnes name For surely this is the cause why many reading the Scriptures vnderstand them not because they come to them with vnprepared heartes not subdued with humilitie but presuming with their naturall witte to vnderstand the mysteries in them conteined But flesh blood doth not reueale these secret and hid thinges vnto vs. Other reade them without prayer to vnderstand them other some reade them but to dispute and talke of them with the learned and not to amende their liues being detected by them but onely to knowe them and let the practise goe But these men so doing can not be blessed Luke 11. cap. Wherfore dearely beloued Christian I exhort thee to reade the scriptures and all other bookes that tende to the declaration of the scriptures with a single eye and penitent heart not thinking or presuming any thing of thy selfe for the wind bloweth where it listeth as our sauiour sayth Iohn 3. And these diuine thinges are most commonly had from the wise and men of vnderstanding and opened by the spirit vnto litle babes Matth. 11. that is to such as are humble in their owne conceyte and in their owne eyes For the holy Ghost sayth Them that be meeke will hee guide in iudgement and teach the humble his waye Psal 26. So then the humble shal be exalted and they all that exalt them selues shal be brought lowe Luk. 14. fare well deare brother and vse this booke as it was meant to thy good and comfort which Iesus Christ graunt vnto thee Amen Thy louing Brother in the Lord alwayes to pray for thee I. B. ¶ Sermons vpon the Creede or xii Articles of our Christian faith I Beleeue in God the Father Almightie maker of heauen and earth 2 And in Iesus Christ his only Sonne our Lord which was conceiued of the holy Ghost 3 Borne of the Virgine Marie 4 Suffered vnder Pontius Pilate was crucified dead and buryed descended into hell 5 The third day he rose againe from the dead 6 He ascended into heauen and sitteth on the right hande of God the father Almightie 7 From thence shall he come to iudge the quicke and the dead 8 I beleeue in the holy Ghost 9 The holy Catholike Church the cōmunion of Saintes 10 The forgiuenesse of sinnes 11 The resurrection of the body 12 And the life euerlasting Amen The first Sermon vpon the first article I beleue in God the father almightie maker of heauen and earth BEfore we come to speake of the meaning of these wordes it shall not be amisse to cōsider in a word or two who made this Christian order and forme of our beliefe The generall and common opinion receaued with the whole consent of the Church is that the xii Apostles of our sauiour Iesus Christ made this Creede euery one an article as a godly writer of our time one Aretius in his booke of questions doeth shew Therefore it is called the Apostles Creede But whether it were they or no that made it or any other it is no great matter seeing it is all the vndoubted trueth of Gods worde euery poynt of it agreeth with the rest of the holy scriptures written with the Spirit of Christ We haue many bookes in the olde new Testament which are written for our consolation comfort and that by the finger of God but yet we knowe not the names of those men that wrote them as the booke of the Iudges the booke of Kinges and the Chronicles and such like and in the newe Testament the Epistle to the Ebrewes These all are the holy worde of God but yet we knowe not the authors of them And it seemeth that the holy Ghost woulde haue their names suppressed and vnknowen because we shoulde receiue all Scripture alike and with the same authoritie which proceedeth from the mouth of God making no differēce of persons or choyse of men when all is trueth that is written and that we shoulde not consider so much who speaketh or writeth a thing as what is spoken written vnto vs. Thus much for the writers of this worke Nowe let vs consider the thing it selfe This Creede hath foure partes the first is of our faith beliefe in God the Father the first person in Trinitie the seconde is of our trust and beliefe in God the Sonne Iesus Christ our sauiour the second person in Trinitie the third is of our faith in the holy Ghost the power of God which is the thirde person in Trinitie the fourth and last parte is of the holy and Vniuersall Church of Christ and of those things that are to be beleued concerning the same which are contayned in the last three articles which are annexed and ioyned vnto the Church as The remission of sinnes the resurrection of the bodie and the life euerlasting These are the benefites which followe the Church This is the diuision of the Creede Out of the first article we haue to note these two things first that we must beleeue in God secondly what maner of God it is in whome we doe beleeue
The meaning of these wordes is this I the seruant and childe of God I I say not another for me doe beleeue hope and trust in one almightie eternall euerliuing God which is not only a God of might vnto me to be able to do all thinges but a most mercifull father in Iesus Christ most willing and ready to helpe me in al troubles and aduersities of this life when I shall cry call vnto him First therefore we learne here to beleeue trust in God only and not in any creature whatsoeuer for they cannot helpe vs as Dauid sayeth in his Psalmes Vaine is the helpe of man It is thou that sauest me from mine aduersaries And here note that there is a great differēce betwene these three to beleeue God to beleeue there is a God to beleeue in God the deuils beleue the first the second that God is true of his word and promise which is to beleeue God they also beleeue there is one God and no moe and tremble as S. Iames the Apostle sayth Chap. 2. 19. but they beleeue not the third that is in God which is as much as to embrace acknowledge him for our good God and to sticke to him and to his worde only This is proper to the Elect children of God not to the deuils and reprobates which doe not trust in him For they lacke a true iustifying faith which is defined to be a sure trust in the mercies of God his promises made vnto vs in Iesus Christ his Sonne by whom he hath adopted vs that he wil be mercifull vnto vs forgiue vs all our sinnes This is faith this is it that we must haue when we say I beleeue in God For faith must looke vnto God not to any man or angel or saint in heauen Therefore Paul said to the iayler asking howe he might be saued when he had abused cruelly handled the Apostles Beleeue saieth he in the Lorde Iesus Christ and thou shalt be saued Surely he could not haue sayde Beleeue in Christ vnlesse he had bene very God and marke howe he sayeth not Beleeue Iesus Christ but Beleeue in the Lord Iesus and thou shalt be saued as it is sayde here in our Creede I beleeue in God This that we must beleeue in God is warranted by our sauiour Christ saying to his disciples Beleeue in God let not your heartes be troubled Iohn 14. So that this doctrine to beleeue in God in no other is a doctrine of comfort to al the godly and to settle their hearts that they be not troubled or caried away with vaine persuasions of men and of Angels which Paul forbiddeth Colos 2. But here may a question be made why we say not as in the Lordes prayer in the plurall number Our Father and forgiue vs our trespasses so here also in like sort why say we not We beleeue in God First I answere that is a prayer to God this is a confession of our faith Then I say the case is not all one or alike For I may pray for another man and am commanded so to doe because we are al members of the same body of Christ so that my prayer may helpe and profit him But I can not beleeue for another man neither shal my faith and beliefe profit another man except he beleeue him selfe the promises of Christ for euery man shall be saued by his owne faith as the Prophet Habakuk saith Chap. 2. The iust man shal liue by his own faith And this notably confoundeth reproueth that fond and false opinion of the papistes which say that it is inough to beleeue generally as the church beleeueth not knowing how or what to beleeue This sentēce also reproueth and conuinceth another heresie of theirs which say that a man may be iustified by his owne works Here it is sayd The iust shall liue by his faith and not by his good workes or deedes And when Habacuk saith his faith he meaneth not that faith is of our selues but that faith which doth saue vs is within vs in our hearts not without vs in other men meaning neuerthelesse that faith commeth from God aboue and not of vs. As Iames chap. 1. And this doth teach vs to apply the mercies of God vnto our selues saying I beleeue as well as other men that God wil help me be my father This is a great cōfort which the godly only haue and not the wicked as Dauid saith The Lorde is his Lorde as wel as he is a lord to other Thus much on whō we must beleeue that is in God only Now secōdly consider with your selues in what maner of god you doe beleeue and trust not in such a one as the Paynims did that could not help them as Iupiter Apollo Diana and such like which did appoint a multitude of them to gouerne and guyde the worlde because they thought that one was not able ynough of himselfe and therefore made one for heauen as Iupiter another for the sea as Neptune One for hell as Pluto One for the fire as Vulcan Neither are wee taught here to beleeue in such a god as the wicked Israelites did called Baal which could not heare them when they cryed vnto him as it is in the booke of the Kings whō Elias reproueth 3. Kings 18. Chap. Of such Idols and gods the Prophet Dauid speaketh and derideth them their worshippers Psal 115. Saying they haue mouthes and speake not eares and heare not eyes see not noses and smell not hands and handle not feete and walke not neither make they a sound with their throte Neither haue we such pety gods of stone and wood as the papists haue their Images But our God in whō we do confesse that we beleeue is such a one as is a father for his goodnes and mercie and almightie for his strength and power This doth Dauid meane when hee doeth speake of his great God and setteth him against al other false gods of the idolaters saying as for our God he is in heauē As if he would say he is a most mightie God and both what soeuer hee will no man can hinder or let his power This as it is a great comfort to all the godly to haue such a God to ayde them at all neede so it is a terror to the wicked to consider that they haue to doe with such a God as is omnipotent able to beate them to peeces and powder when they resist him As hee did mightily destroy Pharao so did hee wonderfully deliuer his people and children the Israelites out of his handes from the read sea So he declared him selfe an omnipotent father We see then here as in other places how God ioyneth his power and iustice to terrifie and also his mercie and clemency to comfort I say they are put both together euen to terrifie the godly also that they should not commit sinne but feare to offende such a
noted vpon Christes birth the circumstances of it with the fruite that commeth vnto vs by it and howe wee shoulde vse this day and what is our duetie in it Let vs thanke our sauiour Christ that he woulde be thus borne for vs and pray vnto him that we may remember it and haue the ende of this his cōming in the flesh the saluatiō of our foules which he graūt vnto vs to whom with his father and the holy ghost be giuen all prayse and glory for euer and euer Amen The fourth Lecture vpō the 4. article of our Christian faith Suffered vnder Pontius Pilate was crucified dead and buried descended into hell WE haue seene in the other two articles going before the cōception of Christ and his birth and what things were in them to be considered of now cōsequētly foloweth his death with certayne circumstances of it as what foloweth after it But here may a question be asked why there is no mention made of his life which went betweene his birth and death To this it may be answered that seeing the benefites of his life be cōprehended in his death for whatsoeuer he did in al his whole life we inioy it in his passion therefore his life is not here set down because we do beleeue it in his death This article of Christs death is very necessary for nothing had bene brought to passe for our saluation neither should we haue had any profite at al by Christ vnlesse he had bin crucified for vs. Therefore it is not sufficient to beleeue his conception natiuitie except we also confesse with our mouthes and beleeue in our hearts stedfastly his death and bitter passion for vs. Therfore Christ is alwayes to be cōsidered of a Christian man as he was crucified for his sinnes The meaning of this article is this in other words I that am a christian man or woman do beleeue confesse that Christ my sauiour suffered whē Pilate was deputy in Iurie was condemned by him most vniustly and that he was crucified vpō the crosse or tree for my sinnes to redeeme me that he died for me to bring me to life that he was buried and laide in the graue as other men suffered the tormēts of hell in body soule to acquit me before the iudgement seat of God his father In this article are fiue things noted vnto vs. First vnder whom he suffered what iudge condemned him secondly what maner of death he died he was crucified thirdly his death it selfe fourthly what was done after he was buried lastly what paines he suffered he descended into hel Al these things are expressed vnto vs in this one article first is declared vnto vs the name of him that condemned Christ which is Pilate a Romane as Iohn 19. And this his name is set downe not only for the credit of the historie to beleeue it the better but also because this appertained to the misterie of our redemptiō that we might knowe his death to bee ioyned with the condemnation of an earthly iudge For seeing that by the death of Christ not onely our sinnes must bee purged but also the condemnation for them to be taken away it was necessary that hee should die by the sentence of a iudge and no otherwise that we might be absolued before the great iudge of all the worlde If Christ had been killed by theefes or murdered in a tumult or sedition by priuate men there had bene no redemption for vs in such a death no kinde of satisfaction But when we reade in the Euangelistes in their Gospell that he was arraigned at the barre accused by witnesses and condemned by the sentence of Pilate although iniuriouslye hee pronouncing him iust once or twise confessing that he found no fault in him we vnderstand by those thinges that hee sustayned not the person of him selfe but of al vs most miserable sinners that should haue bene so condemned before his father if he had not suffered this vnder Pontius Pilate for vs. And here are two things to be noted of vs which are both confirmed by the testimonies of the Prophets and do also giue a notable consolation and confirmation to our fayth for when wee heare that Christe was sent to death from the iudgement seate and was hanged betwene the theeues wee haue a full accomplishment of that prophesie which is cited of the Euāgelist He was reckoned or counted among the wicked Esay 53. And why was this so truely that he might sustaine the condition and estate of a sinner and not of a iust man as hee suffered death not for righteousnes sake but for sin and the transgressions of the wicked Againe when we heare that he was pronounced innocent by the same man of whome he was condemned let vs remember that which another Prophet speaketh of him I restored that which I tooke not Psal 69. that is Christ payed for sin bought if full dearely which he neuer had nor committed for there was no guile found in his mouth And why did Pilate then condemne him Because he feared man more then God Cesars displeasure more then the wrath of God for when the people cryed If thou let him goe thou art not Caesars friend then he consented vnto them to crucify him against his owne conscience to pleasure the people to gratifye the Emperour Tiberius So we see that he was a parcial feareful vniust iudge had not the properties of a good iudge as is required Exod. 18. First that they should be mē of courage secondly fearing God thirdly men dealing truely fourthly hating couetousnes Let all Iudges take example warning by Pilate to execute iustice and iudgement indifferently to all men For Pilate afterward as histories recorde for anguish and sorowe of minde hanged himselfe as Iudas did before him And here wee see that as a Romane then condemned Christ and as alwayes afterwarde hee was persecuted by the Romaine Emperours so it is at this day by that great Antichrist of Rome the Pope and his adherentes he is still persecuted in his members This is the iust iudgement of God vpon them God giue them grace if it bee his will to repent to come to the knowledge of the trueth Amen Secondly let vs consider the maner of his death what it was It was the crosse most shamefull and accursed not onely in mans sight but also of God him selfe Deut. 21. The curse of God is on him that is hanged This Paul repeateth Gala. 3. and saith Christ hath redeemed vs from the curse of the lawe being made a curse for vs for it is written Cursed is euery one that hangeth on tree Thus we see still in euery article and in euery point of our saluation that exceeding great loue of Christ our master to vs that not onely he was contented to suffer most grieous paine for vs but also shame and reproche ignominie and contempt of the worlde He was at the first taking
wherin he is inferior to his father Seeing then that in the crosse death buriall of Christ doth appeare a kinde of infirmitie and weakenes in respect of the world because these things in Christ seeme base to many wee haue to goe further for the full strengthening of our faith to his most glorious victorious resurrection ouer al his enemies for although we haue a ful accomplishment of our saluation in his death because that by it wee are reconciled to God and satisfactiō is made to his iustice for our sinnes so that the curse is taken away frō vs the punishmēt paid for our offēces yet for al this we are said to be begottē not by his death but by his resurrection into a liuely hope for these are the words of Saint Peter 1. Epist 1. Chap. Blessed be God euen the father of our Lorde Iesus Christ which according to his abūdant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ frō the dead to an inheritance immortall vndefiled that withereth not reserued in heauen for vs which are kept by the power of God thorow faith vnto saluation which is prepared to be shewed in the last time meaning whē Christ shal come to iudgement and we shal rise in our bodies Wherefore as Christ by rising so triumphātly became cōquerour of death so the victory of our faith doeth consist especially in his resurrection euē as the holy Apostle doth plainly expresse it Rom. 4. 25. for he saith that Christ was deliuered from our sinnes but is risen againe for our iustificatiō as if he should say By his death was sinne takē away abolished but iustice and righteousnesse was restored renewed vnto vs by his resurrection from death For otherwise how could he haue deliuered vs from death by dying if he himself had bin swallowed vp of death or howe should he haue gotten vs the victorie that had lost it himself This thing the Prophete Osee foreseeing by the spirite of God spake prophetically as Dauid and other Prophets did of this resurrection of our sauiour saying O death I wil be thy death O graue I wil be thy destruction Osee Chap. 13. verse 14. Wherfore we do in this sort distinguish the benefites of his death from the benefites of his resurrectiō By his death sinne is abolished by his resurrectiō righteousnes is restored by his death is death extinguished by his resurrection is life repayred to conclude by the one hel gates are brokē vp vāquished by the other the dores of heauē are vnshut opened vnto vs. These are the proper differences betweene his death resurrection although the one sometime is takē for the other al things are giuen and applied to his death whatsoeuer we inioy Here may be a question why Christ was three dayes in the sepulchre First I may say It was to fulfill the scriptures for Ionas was a figure signe of his resurrection now as Ionas was three daies and three nightes in the fishes belly so was Christ in the graue Agayne hee was there three dayes and did not rise by by immediatly after his death to confirme the certaintie of his death that he was dead in deede for if he should haue risen straight way mē might haue thought with thēselues that he had not bin throughly dead Againe although it be said that he was three dayes and three nights in the heart of the earth yet was he there but part of thē for the scripture doth take a part halfe of a day for a whole day as also part of a mā for the whole mā Wheras it is saide there were so many soules in the ship with Paul it is meant so many men in al with bodies soules but the better greater excellenter part is vsually taken for the whole as in this place of three daies This article hath two principall poynts to be considered in it first the resurrectiō it self of Christ secondly the benefites that come vnto vs by it which are three in nūber First life righteousnes is restored vnto vs by his rising thē mortification newnes of life here amōg men is taught vnto vs by this resurrection lastly we are assured perswaded of our resurrectiō In that that Christ our head is risen again we also the members shall rise with him as Paul saith Whēsoeuer Christ which is our head shal appeare thē shal we also appeare that is rise with him in glorie that is a glorified body as his is Phil. 3. Colos 3. This can not be but great comfort vnto vs. As cōcerning his resurrection partly some thing was alledged before testimonies brought to confirme it but this may be saide more of it that it is so necessarie to be beleeued vnto saluation that without it no life can be had for how can he haue life that doth not or wil not beleeue the author giuer of life Iesus Christ to be aliue risen but dead how I say cā such an one haue any life in him at al Therefore our Sauiour willing to leaue a perpetuall memorie of this article to his Church seeing it was of such great waight importance after that he had suffered presented him selfe aliue to his Apostles disciples to the women also by many infallible tokens being seene of them by the space of fourtie dayes speaking of those things which appertayne to the kingdome of God To this ende that he might cōfirme strengthen thē in this true resurrection he did eate drinke with them after he rose Acts. 10. shewed thē his hands his feete bid them handle him see that it was euen he and none other Luk. 24. 39. Yea this point is so necessarie to obteyne euerlasting saluation that the Apostle S. Paul doth affirme that if Christ be not risen againe then is our preaching in vayne then is our faith in vayne then are we false witnesses of God thē are we yet in our sinnes and they that are fallē asleepe in Christ are perished and we of al men are most miserable All these absurdities and inconueniences do follow if we or any other beleeue not stedfastly that Christ is risen againe But dearly beloued Christ is risen againe as the Angel said to the women He is risen he is not here when they thought hee had not bene risen but there in the graue as hee was layde The Pharisees thought that if they could perswade the people from the beliefe of this his resurrection they should do well ynough with them and therfore they gaue large money to the souldiers to say that he was stollen away by his disciples by night They wel knew that if the people of the Iewes did beleeue this his rysing frō the dead they would easely beleeue all other mysteries of his death and passion with the articles going before The Euangelists al of them do inculcate make mentiō of no one
moone which doth represent the Church which taketh her light from the sunne Iesus Christ hath byn persecuted turned into blood and not giuen her light by reason of troubles and the starres which are likened to the preachers haue fallen away and otherwise stept aside These things and the lyke may put vs in minde that the cōming of Christ is not far off euen as when we see the trees begin to budde we know then that the spring time is neere We know furthermore that the time of this iudgement shal be very sudden as the lightnings or as the cōming of a thiefe and as the sudden crying out of a woman with childe For as it was in the dayes of the floud in Noes time the waters came and tooke them all away so shall the comming of the sonne of man be Likewise also as it was in the dayes of Lot they ate they dranke they bought they solde they planted they buylt they gaue in marriage and married wiues but in the day that Lot went out of Sodom it rayned fire brimstone from heauen and destroyed them all After these ensamples shall it be in the day whē the Sonne of man is reuealed And surely this day is hid from our eyes that we shoulde be prepared euery day not be secure or careles to differre repentance and put it off from day to day as a great many do among vs. Seeing then the time is at hand and yet vnknowē we ought to be prepared and be in a readines to follow our Masters counsel for he saith Take heed to your selues least at any time your hearts be oppressed with surfeting drunkennes and cares of this life and least that day come on you at vnwares for as a snare shall it come vpon all them that dwell vpon the face of the whole earth Watch therefore and pray continually that ye may be counted worthy to escape all these things that shall come to passe that ye may stande before the Sonne of man This daye is as the day and time of our death as we knowe not when we shall die and yet it is most certaine that we shall die so it is with this day And whether a man shoulde looke for the day of his death or this day of iudgement first truely I can not tell they are both so vncertaine neither haue we longer warrant of time prescribed vnto vs in the scriptures of the one then of the other I praye God the Lord Iesus may finde vs as good seruants doing his will and woorke at his comming that wee may haue our candles burning in our handes with oyle in our lampes and the marriage garment on our backes ready to open the doore when he cōmeth and knocketh for vs. Happy shal we be if the Lord find vs so doing otherwise if he finde vs smiting our felow seruants eating and drinking being drunken he shal come vpon vs at vnwares and cut vs in pieces giue vs our portion with the vnbelieuers hypocrites where shal be weeping and gnashing of teeth Let vs therefore I beseeche you brethren by the Lorde Iesus knowing the time is short and at hande euen in the doores gird vp the loines of our minde that when our Sauiour knocketh we may open vnto him immediatly Thus wee see what we haue to note and learne vpon the time of the comming of Christ vnto iudgement The place also is to be considered the nations and kinreds of the people that shall appeare that day are so many and innumerable that the earth shall not bee able to conteyne them all therefore Saint Paul saith that we shall be caught vp in the cloudes to meete the Lord in the ayre So that all shall bee taken vp into the ayre as the place of iudgement But I come to the last poynt which is more materiall to our purpose for what ende this great and last day is reserued and kept in store It hath two endes or causes why it is ordayned of the Lorde the one is that the godly may be deliuered out of their miseries and troubles which they haue here stoutly endured for Christes sake and be receyued into euerlasting life The other is that the wicked reprobate and all the companie of infidels which haue herecontemned the Lord liued in pleasure and delites of the fleshe may be iustly punished as they haue well deserued with euerlasting fire brimstone which is the second death For it might seeme if there were no iudgement or life after this that the Lord were notiust in his doings for neither are the godly and ryghteous rewarded many times in this life neyther are the vngodly punished for their offences while they liue here for the most part Now God is most iust which will rewarde all godlines and vertue and seuerely punish vice and wickednes These two endes doth our Sauiour mention in the general iudgement the one sort saith he shall goe into euerlasting life and the other sort into euerlasting fire Matth. 25. Saint Paul likewise doth make mention of these causes in the second epist of the Thessalonians the first chapter shewing as well what the good shall haue as the bad saying on this wise It is a righteous thing with God to recompense tribulation to them that trouble you and to you which are troubled rest with vs when the Lord Iesus shall shewe him selfe from heauen with his mighty angels in flaming fire rendring vengeance vnto them that do not knowe GOD and which obey not the Gospel of our Lorde Iesus Christ which shal be punished with euerlasting perdition from the presence of the Lord and from the glorie of his power thus much for the wicked Now foloweth rewarde for the good when hee shall come the bee glorified in his saintes and to bee made marueylous in all them that beleeue in that day Here wee may haue a notable discourse as is in any place of scripture why our sauiour Christ shal come to iudgement both in respect of the good and bad yea the wicked angels and spirites them selues as Iude saith hee hath reserued in euerlasting chaines of darkenesse vnto the iudgement of the great day This day is greatly desired and longed for of the godly and especially of the true ministers of Christes Gospell that their cause may bee knowen to bee good agaynst the wicked and their sayings veryfied concerning this iudgement for surely there is nothing almost seene of God or beleeued of the wicked vntyll that day Tell them of this day and terrifie them with it they make a mocke at it they count them for fooles and simple persons that liue a godly and Christian life but when this day commeth as it will come certainly it will make a recompence for all and they shall finde all our sayings threatnings to be most true Therefore the godly desire it in respect of Gods glorie chiefly which the wicked haue defaced A great many of them thinke that there
is neyther hell nor heauen God nor Deuill and that all are but fables that wee speake of this day and so they growe to an vtter contempt of God and all godlines But as the Lord liueth they shall finde it true by experience which they woulde not here embrace by fayth yea they shall confesse themselues starke fooles and the godlie men to bee wise in deede Wisedome 5. Christ Iesus shall bee that great Lorde and riche master of the house which shall come to take an account of his seruantes talentes giuen vnto them to encrease and vse to his honour and glory and to the good and diligent seruauntes shall hee giue rewardes and ioy but to the vnprofitable seruauntes stripes and paine eternall This shal be the newe married bridegrome and husbande which shall come to make a choise of the wise and chaste virgins which haue kept them selues pure vnto him from the foolishe and vnchaste which haue defyled them selues with the wicked worlde In that day Christ shal be that good and diligent husbandman which shal come to gather the wheate in the time of haruest into his barnes for his owne vse but shall burne the chaffe with vnquenchable fire And to conclude hee shall be that great shepheard which shall diuide the lambes and sheepe from the goates the one to sitte on his right hande in ioy the other to sitte on his lift hande in sorowe to this ende no doubt shall our sauiour Christe come and then shall it be saide O happie and thrise happie was hee that was a faithfull seruant a chaste virgin to Christ the good corne the meeke lambe of Iesus Christ But this of the wicked spoken then shal be too late and repentance at that time shal be in vayne I counsell all men therefore that will not there repent that euer they were borne as the wicked shall doe that they woulde in the name of Iesus Christe repent here betime and aske the spirite of the Lord to amende their liues that they put not off from day to day vntill they are olde or haue all thinges as they woulde The Lorde will come suddenly vpon such an one taking him away in his sinne If wee woulde lay the remembraunce of this iudgement day often before our eyes to sturre vp our selues withall and to awaken our dull spirites and senses it woulde keepe vs in great feare and awe before our Lorde GOD and drawe vs from much sinne and abomination which nowe for lacke of thinking vpon this day is committed euery where both at home and abroade as well in the countrey and base mens houses as in the court and great mens places Well wee shoulde doe as a godly father did in the primitiue Church that whether wee eate or drynke whether wee sleepe or wake or whatsoeuer wee doe wee shoulde thinke alwayes this day to be at hande and the voyce sounding in our cares arise yee dead and come to iudgement Notable of al others is that lesson that Solomon doth giue vnto vs in the booke of the preacher the 11 and last Chapters concerning this matter hee mocketh and derideth them that delite in sinne as you see men commonly doe and afterwarde threatneth and terrifieth them with this last iudgement saying Reioyce O young man in thy youth and let thyne heart cheare thee in the daies of thy youth and walke in the wayes of thy heart and in the sight of thine eies Marke now what sosowre sauce foloweth this sweet meate but knowe sayth hee that for all these thinges GOD will bring thee to iudgement for God wil bring euery work into iudgemēt euery secret thing whether it be good or euill A notable glasse for all men to looke vpon is this finall iudgement Wee are taught by these thinges that our felicitie and pleasure consisteth not in this life neyther can we haue it here but it is in the lyfe to come layde vp for vs in Christ Here are confuted all worldlings which thinke there is no other lyfe after this no ioy or payne This day can not bee fearefull to the godly for it is called our blessed hope Titus 2. and the godly doe loue it 2. Timothie 4. If it bee fearefull and terrible to any as it is it is to those that haue no hope of heauen and to those that put their whole pleasure and felicitie here belowe in their money and ill gotten ryches To the fearefull and vnbeleeuyng and the abominable and murderers and whoremongers and sorcerers and idolaters and lyers and couetous persons this day shall bee fearefull and terrible yea it shall make them all to quake for feare for they shall haue their part in the lake that burneth with fyre and brymstone which is the seconde death Reuelation 21. This day and the cogitation thereof serueth most fitly to put men in mynde of their dueties and callyngs before the Lorde for so our Sauiour Christe applied it in his tyme in his Gospell saying to them that were worldely mynded What shall it profite a man though he should win the whole worlde if he lose his owne soule or what shall a mā giue for recompēce of his soule marke his reason why it is dangerous thus to hazarde and venture his soule for saith he the sonne of man shal come in the glory of his father with his angels and then shall hee giue to euery man according to his deedes Mat. 16. so doth Paul charge Timo. especially by this iudgement day saying I charge thee before God before the Lord Iesus Christ which shall iudge the quicke and the dead at his appearing and in his kingdome Preach the worde be instant in season and out of season improoue rebuke exhort with al long suffering and doctrine 2. Timothie 4. As if hee shoulde say in effect There is a day of iudgement kept in store therefore doe thy duetie diligently This day of iudgement shall make vs very carefull to shewe foorth all good woorkes For Christ shall pronounce the definitiue sentence vpon all men according to their workes not that the godly haue deserued or merited heauen by their good workes that is too great a thing to bee gotten by woorkes for Christ hath already deserued that for vs by his good workes if wee beleeue in him But Christ shall make mention of woorkes to shewe and to signifie to all the worlde that the godly haue not beene idle or vnfruitfull in this life as the hypocrites are whose sheepe skinnes then shall be plucked off and then shall they appeare to bee rauening wolues for this cause shall the iudgement bee according to workes to sturre men vp here while they heare this to good works and to make manifest to al men that the godly haue walked innocently and that the wicked haue followed the lusts of the flesh Our faith can not be seene and therfore Christ shal speake according to the effect and consequent of it which is seene and that is good woorkes Christ before sheweth the cause
able to doe all thinges or no as to bring water out of the rocke and to feede the Israelites with flesh being sixe hundred thousand men for a moneths space Numb 11. 20. So Dauid being not vpholden with this spirit and left to his owne will fell by and by to adulterie and murther We had neede therefore to pray continually to Iesus Christ the giuer of this spirite that we may haue him with vs to direct our liues make them acceptable before the Lord. This spirit for diuers other effects that it hath is compared in the Scriptures to water to oyle to fire to winde to a doue To water it is likened both in the newe and olde Testament as in Esa 44. where the Lord sayth I wil powre water vpon the thirstie and floods vpon the dry grounde And what he meaneth by this water and dry grounde he afterwarde expoundeth in the ende of the verse saying I will powre my spirit vpon thy seede and my blessing vpon thy buddes In the newe Testament our Sauiour sayth If any man thirst let him come vnto me and drinke he that beleeueth in me as sayth the Scripture out of his belly shall flowe riuers of waters of life And that he meant this of the spirit Iohn immediately declareth saying This spake he of the spirit which they that beleeued in him should receiue Iohn 7. As water therfore doeth cleanse and purifie the filthie and vncleane in bodie being washed with it is very necessary for our life here so doeth this holy spirit of God much more clēse purifie our soules frō the infection filthines of sinne as Ezechiel fitly applieth it I will powre cleane water vpon you ye shall be cleane yea from all your filthines from al your idoles wil I clense you And so by and by sayth I will put my spirit within you Ezech. 36. Of this pure water speaketh the Apostle to the Hebr. 10. chap. This spirit is moreouer likened to oyle for the supplenes gentlenes that is in it in thē that haue it Psal 45. To fire also is this spirit compared as we reade in Matth. 3. Act. 2. For Christ shal baptize with fire as Iohn saith which is the holy Ghost For euen as fire doeth consume scoure purge giue light so no doubt doeth the holy spirite of God consume the wicked scoure our filth purge our sinnes inlighten our ignorant hearts as Paul saith Arise thou that sleepest Christ shal giue thee light Ephe. 5. Lift thou vp the light of thy coūtenāce vpō vs Psal 4. Thirdly it is cōpared to a great mighty winde Act. 2. For as windes doe purge make wholsome the aire from his infectiō cōtagiousnes so doth the spirit work in the hearts of his this purging from their old corruption cōtagion of sinne by Adā and regenerateth and renueth vs againe by the immortall seede of the worde 1. Pet. 2. whereby we are borne anewe that we may enter into the kingdome of heauen Ioh. 3. The spirite of God is also likened vnto a winde in this respect that as nothing is able to resist or withstand the force of great whirlwindes but they beare down before them euery thing that stādeth against thē whether it be trees houses castels or towres so it is with the spirit of God whom no creature is able to withstande or resist but must needes fall vnder it and which destroyeth euery hie thing which is exalted against the knowledge of God casting downe strong holdes and the imaginations of mighty Princes bringeth into captiuitie euery thought to the obedience of Christ and hath ready vengeance against all disobedience This thing may be cōfirmed by diuers examples especially by that of the enchaunters and sorcerers of Egypt when they were compelled to saye that this was the finger of God to bring lyce out of the dust that they coulde not doe the like the spirite of God so confounded their wisdome and sorcerie Exo. 8. Other mo examples might be brought but I passe them ouer and leaue them to the diligent readers of the scriptures where they shall finde store of them Fourthly this holy spirite is likened to a doue as we reade of in the 3. of Matthewe descending downe from heauen lighting vpon our sauiour He is compared to a doue for these qualities and properties which are meekenesse and gentlenesse for this spirite doeth cause them to put off anger and wrath in whome it abideth and to vse brotherly kindenes one to another And the doue is sayd to be without gall and very chaste so is this spirite without all bitternes in the heartes of them whome it doeth possesse and teacheth them to kéepe their vessels in all puritie and holinesse of life and not in lust of concupiscence as the wicked doe which knowe not God For this spirit is called the spirite of sanctification of cleannesse of innocencie If this be so that this holy spirite is cleane pure and likened to a doue and furthermore our bodies are said to be the Temples and houses of the holy Ghost which dwelleth within vs as Paul sayeth Knowe ye not that your body is the tēple of the holy Ghost 1. Corinth 3. 6. 2. Cor. 6. Seeing this is so we must prepare our houses and sweepe them cleane to entertaine so honourable a ghest If this house which is our body be vncleane giuen to any vice then surely as doues depart from filthy houses so this most louing and most gentle doue the spirite of God departeth foorthwith from vs and then we are in a most miserable case yea God will destroye him that destroyeth this his holy temple Seeing then dearely beloued our bodies are the temples of the holy Ghost and we haue such promises that he will dwell in them if they be holy and threates that they shal be destroyed if they be giuen ouer to sinne and wantonnesse let vs I praye you cleanse our selues from all filthines of the flesh and spirit and finish our sanctification in the feare of God putting off the workes of darkenes and putting on the armour of light and let vs walke honestly as in the daye time and make prouision to receyue this holy spirite into our hearts You knowe what great preparation you make both in your houses and in your bodies to haue your apparel neate cleane if you be to entertayne a Prince a noble man or any worshipfull friende of yours then consider with your selues that greater care and diligence is to be had by tenne thousand partes to lodge and receyue into your houses the Prince of princes euen the holy Ghost the power of God And seeing he will vouchsafe to abide with you take your preparation in good woorth first giue him thankes for this his so vnspeakeable courtesie and kindenesse and so vse and behaue your selues as he may long continue with you to your great good and comfort grieue not
to Christ are gentle as sheepe not cruel as wolues for they shall not hurt nor destroy in al the mountayne of my holines saith the Lorde of hosts by his Prophet This name of the church excludeth y◠bloody church of Rome for they are as wolues cruell beastes deuouring the sheepe as well with vs appeared in Queene Maries dayes howe bloodthirstie they were in that the wolues slewe so many of the sheepe of Christ It is called the spouse of Christ therefore they that giue them selues to another head and husband as the false Romanes doe are not of this church It is also compared and likened to the moone because the churche taketh all her light and brightnes of Iesus Christ the true sunne of righteousnes as the moone doeth take of the sunne all her light which thing the Papistes doe not for they ascribe not all to Christ but some things to the Pope some to them selues and others And as the moone is not alway visible being in her change so is not this churche to the eye of man alwayes in a visible she we as the proude churche of Rome is but hath sometime warre and aduersitie sometime peace prosperitie It is moreouer like vnto a ship vpon the seas tossed in deede with the waues from one place to an other but yet neuer drowned because Christ Iesus is in it and holdeth the sterne with his hande These thinges vnto the which the church is likened doe very well conuince Rome to be no church of God at all for it is alwayes visible to the eie and in great wealth and prosperitie as Babylon was so it boasteth of her selfe as shee did It neuer at all mourneth or is in the pit of afflictiō as Christ said his church shouldbe Iohn 16. And as we reade in Ezechiel 9. this church of Rome doth alwayes laugh and reioyce and neuer feeleth the rodde which is a token of bastards and such reprobates and not of Gods children Heb. 12. This true church of Christ is but one For there is but one mediator one husband and therefore one spouse and one body as Paul proueth Ephes 4. and is called vniuersall because it is in all partes of the earth and the Lord hath of his church out of all nations and kinreds tongues Reuel 7. Which church yet notwithstanding is deuided into particular churches of euery coūtrey kingdom where as they al make but one general church For they are ioyned together in the same spirite fayth baptisme and Lorde Iesus which is one head to them all There was a particular church in the house of Philemon as Paul reporteth in that epistle and he also calleth the Corinthiās a church others too vnto whom he wrote meaning that they were speciall churches of this vniuersall church And here the ignorance of the Papistes is seene and manifested which make that to be general and catholike which is but particular special For although their Rome were a true church yet can it not be termed by any meanes Catholike except all the saintes and good men aliue vpon the earth were in it which can not be Here thē they are deceiued in the worde Catholike making that to bee generall which is but in part so Paul did neuer write to any church which hee called Catholike for if hee had meant so that Rome had bene the catholike church when hee wrote vnto it then could he not properly haue called Corinth a church at all The summe of all that we haue said hitherto is thus much that there is an holy church whose head is Iesus Christ alone to this end and purpose called of God by his woord that it should gloryfie him for his goodnesse For looke whatsoeuer our God doth he doth it in y◠behalfe of his holy church For this end doeth hee destroy sometymes mightie kingdomes and great Princes that hee might deliuer his church and verily for this ende doeth hee keepe and preserue so long this wicked worlde vntill the number of his elect be fulfilled He neuer destroyed any nation but it was for his churches sake Oh howe greatly are we then bound to the goodnes of this our Christ which worketh so great thinges for vs shall we not magnifie his grace shal we not yeelde him continuall thanks and that in the middest of the great congregation Beleeue me deare brethren we are elect ereated redeemed iustified sanctified preserued dayly by his power shal be gloryfied in the life to come with his holy angels and saintes that we should set forth his praise glory And this is y◠thing which the blessed Apostle S. Peter doth in his first Epistle the second Chapter so earnestly exhort vs vnto saying To the church of God the trewe christians of Pontus Asia Cappadocia Galatia and Bithynia and in them to vs all you are sayth he a chosen generation a roial priesthood an holy nation a people set at lybertie Marke nowe dearely beloued the chiefest poynt to what ende all these thinges are done vnto vs that yee shoulde sayth hee shewe foorth the vertues of him that hath called you out of darknesse vnto his marueilous light Doe wee nowe shewe foorth his goodnesse with thankesgiuing then are we good Christians and serue to the ende whereunto the Lord hath made vs. Are wee not all carefull of this duety to praise God his name daily Surely we haue then transgressed and degenerated from the ende of our creation and calling The praise of God is such a thing so hye and so excellent that if all the Angels in heauen with their force and might and all the men in earth with all their speach and eloquence goe about to set it forth and declare it they shall not do it sufficienly and as it deserueth to be done We ought then to do what lieth in vs and this thing doth the triumphant church in heauen of Angels and Saints teache vs that we should neuer cease to exto his name at al times as they do for they cannot satisfy themselues with crying Holy holy holy is the Lorde God of hostes the whole worlde is full of his glory Esay 6. And in the Reuelation the fourth chapter the foure beastes and the Elders cease not day nor night crying Holy holy holy Lorde God almighty which was which is and which is to come And yet for all this wee here in earth can satisfy our selues and be contented to set foorth his praise either neuer a whit or els so negligently and by such startes as wee declare wee haue no great loue and care thereunto so colde is our zeale in this poynt and yet most hot in trifles and vanites apperteining to our pleasures profits in this life Wee haue nowe heard dearely beloued the meaning of this article concerning the Catholike Church what it is and who is the head of it what authoritye it hath by what signes it may bee alwayes knowē from the Romish or false Church We
haue also declared that it is called Catholike because it is not tyed to any time persons or place whatsoeuer but is dispersed euery where as seemeth good to the Lord. We haue furthermore shewed vnto you what be the markes of it and what are not the trewe signes of it and that it consisteth not in multitude of people but in weight of trueth Last of al we haue made manifest to what end y◠Lord hath gathered a church together vnto himselfe here in earth which is that hee may be honoured and gloryfied in it accordingly by their good workes and christian conuersation Now let vs giue thankes to Iesus Christ the head of this Church in that hee hath vouchsafed to make vs the holy members of it which were before the firebrandes of hell and a generation of Satans broode Let vs moreouer prayse his name for as much as he doth daily preserue vs by his fatherly goodnes and diuine prouidence in this sheepefold of his from all wolues and rauening beastes which otherwise would deuoure vs. And because he doth feede vs in it with wholesome greene pastures of his holye worde and leadeth vs foorth to the waters of life and comfort to refreshe our soules let vs not be vnmindful or vnthankfull to him for this so great a benefit Now let vs most humbly pray vnto him that he would vouchsafe to keepe vs in this church of his vnto the ende lest we wander and go astray from it as lost sheepe and beseech we him that he would continue his graces heauenly promises made vnto vs so liberally in his Gospel that from day to day we may grow in holines toward him as becōmeth this church vntil the time come that our full redemption from him shall appeare This God graunt vnto vs not for our sakes but for Christ Iesus sake which hath purchased al these things for vs with the shedding of his most precious blood vpon the crosse for our sinnes To this Iesus Christ with the father and the holy Ghost his power be rendred all praise and glory honour dominion and thankesgiuing both now and for euermore Amen The tenth Lecture vpon the tenth article of our Christian fayth which is The Remission of sinnes IN the article going next before we haue heard what wee haue to beleeue concerning y◠church which is the house of Christ Now followe the ornaments and benefits which the Lord in mercy doth wil bestowe vpon this house which are in number three 1. Remissiō of sinnes in this life 2. Resurrectiō of our bodyes frō corruption at the last day of iudgement 3. And euerlasting happines in the life to come These benefites are great so inestimable that wee can not worthyly conceiue of them being couered with flesh and bloud and therefore wee are the lesse thankeful then otherwise we should be if we did or could deepely consider of them for they are such iewels as the Lord doeth only bestow vpon his children and none els and therefore they are put after the Church and communion of Saintes as thinges following the state of the church necessarily for none can haue them but such as abide in the church and are true liuely members of Iesus Christ ingraffed into his body by faith The first of these graces is the remission or forgiuenesse of all our sinnes The meaning therefore of this article for the capacity of the simple in moe wordes is this I that am a Christian doe stedfastly beleeue that almighty God both hath doeth and will of his mercie forgiue me all my sinnes both originall and actuall committed before and after baptisme howe many and great soeuer they be not for any woorke or merit of mine which am an vnprofitable seruant but for the sacrifices sake of Christes death and passion wherein hee is wel pleased by whose righteousnes because I am clothed and apparelled by beleeuing in him vnfeignedly I am sure and certayne that I am deliuered from euerlasting death and hel which is the reward of sinne Romanes 6. This is the playne and simple meaning of this Article and is proued and confirmed vnto vs out of scriptures aswel of the olde as of the newe Testamēt In the 31. of Ieremy we reade thus This shal be the couenant that I wil make with the house of Israel after those dayes saith the Lord I wil put my law in their inward partes and write it in their heartes and I wil be their God and they shal be my people For I will forgiue their iniquitie wil remember their sinnes no more So likewise we haue the proofe of this in the second epistle to the Corinthians Chap. 5. God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them And in the second to the Colossians Ye which were dead in sinnes in the vncircumcision of your flesh hath he quickened together with him freely forgiuing you all your trespasses We see thē this doctrine to be warranted with y◠testimonies of the holy ghost So that we neede not to doubt any thing at al of it Seeing then the the first entrance into the house of the Lord is by putting away of all our sinnes and because we haue nothing to do with God except our offences be blotted and wiped out of his remembrāce Let vs a litle I pray you dearely beloued brethrē in Christ marke what we haue to cōsider in this article for our instructiō edificatiō vnto a godly life We say here that we doe beleeue that there is a remission of sinnes for the children of God and seruants of Christ The first thing therefore that we ought to learne and beare in minde vpon this article is that we confesse and acknowledge most humbly and meekely our sinnes before God For if we say and graunt a remission of sinnes wee must also confesse that wee are sinners otherwise wee can not at all haue pardon of them Secondly we must cōsider by whom this remission doeth come vnto vs and for whose sake it is Thirdly by what meanes we are made capable and partakers of this so great a benefite As concerning the first poynt it is playne and euident that wee are all of vs miserable sinners before GOD which looketh vpon the hearts of men and tryeth them For who can iustly and truely saye of him selfe My heart is cleane I am no sinner Nay Salomon doeth tell vs that there is not a man that sinneth not 1. Reg. 8. Eccle. 7. And Saint Iohn sayeth playnely that if we say we haue no sinne we doe but deceyue our owne selues and there is no trueth in vs. We are begotten conceyued and borne in sinne we liue and are brought vp in sinne and shall any man be so impudent and shamelesse as to deny that he is a sinner God forbid The Apostle sayeth All men haue sinned and are destitute of the glorie of God Rom. 3. But we neede not to goe farre for the proofe of
Lorde as beyng without Christ Thirdly the Iewes can haue or looke for no remission of sinnes because they haue reiected this Christ and go about to establish their owne righteousnesse by the workes of the Lawe whereas Christ is the full ende or perfection of the Lawe for righteousnesse to euery one that beleeueth Rom. 10. They haue a zeale but not according to knowledge and thinking to bee saued by the Lawe they all stande accursed and also accursed iustly by the Law before the Lord For cursed sayeth he is he that continueth not in all thinges that are written in this booke to doe them Galat. 3. They are detters then without Christ to keepe and perfourme the whole Lawe perfitly and absolutely vnto the Lorde which no man can doe no not they and therefore without a Sauiour they stande in a miserable case euen in the state of euerlasting damnation and perdition And last of all the false and Hypocriticall Christian which professeth with his mouth that hee knoweth and beleeueth in Christ and yet vtterly denyeth him in his whole life conuersation can hope for no remission of his sinnes continuing still as he doeth in disobedience and all kinde of abominations But the Lord hath dyed for sinners you wil saye and great and notorious sinners too trueth it is he hath done so but yet they are such sinners as repent and are sory for their former sinnes they lead not their life in voluntarie sinnes so that they shoulde delite dwel in sinne but they continue in the feare of the Lord. Briefely they are penitent sinners and not obstinate and wilfull persons that can not repent for whom the Lord hath died If we feele our selues to be such trembling sinners the Lorde hath a free remission of sinnes for vs whensoeuer we come vnto him for to whom doth the Lord looke Euen to him that is poore of a contrite spirit and trembling at his wordes But he that hardeneth his heart and goeth on still in his former wickednesse without remorse of cōscience at al he heapeth vp wrath vnto himselfe against the daye of wrath and maketh his sinnes so heauie vnto himselfe that they will presse him downe to hell These men must amend their ill liues and be heartily sory for their sinnes not in hypocrisie as Pharao was who said I haue sinned vnto the Lorde neither in desperation as Iudas who repented but not in faith But herein let them followe Dauid in the olde Testament and Peter in the Newe who repented and wept most bitterly but yet in hope had remission of their sinnes These men by their repentance afterwarde changed and altered their olde liues and conuersation their olde man with his maners was put off and the newe man which after God was created in righteousnesse and true holinesse was foorthwith put on and so they walked all their dayes afterward in a newe life Many men can say now a daies Oh I nowe repent I am sory for my sinnes yet by and by or the next daye they fall to the same or like sinnes againe Shal we thinke such men repent nay verely they deceyue but themselues and the worlde for God they can not deceiue Repentance is in the heart and not in the mouth for it is a turning and chaunging of the minde from ill to good As long therefore as we see their liues not to bee at all chaunged wee may boldely saye they repent not truely and therefore remission of sinnes is excluded from them Hee that repenteth truely altereth his wicked life as wee see it came to passe in Paul who after that hee was called and repented of his former life neuer returned agayne to persecute the Church of Christ neyther did hee liue as before hee did Well to conclude this part if this remission of sinnes come vnto vs by Christ let vs be sure to bee in his loue let vs not profane his holy name by our vile blasphemies in our mouthes dayly as the wicked doe but let euery one that calleth vpon this name depart from all iniquitie 2. Timothie 2. chapter The thirde thing to bee considered in this remission of our sinnes was as I sayde before the meanes by the which it may bee applyed vnto vs and receyued from Iesus Christ the authour of it For vnlesse wee also knowe this it is to no purpose to knowe the former two poyntes And this may bee made playne vnto vs by this similitude The poore man that is an hungred although hee knowe whyther to goe to some riche man or other for his meate and almes yet except he vnderstand what meanes and waye to vse to obtayne this reliefe of the riche man all is in vayne for if he should vse stoute and sturdy words when hee ought to be gentle or if he should commaunde it when hee shoulde intreate for it hee were not like to speede or if the riche man did offer him meate to be receyued with the hande and hee put foorth his foule feete to receyue it it were a very preposterous order and such a thing as myght iustly cause this man to withdrawe his liberalitie from him so surely the case standeth betweene our Lorde Iesus Christ the Prince of all heauenly treasures and vs poore sinners and wretches Albeit we well perceyue that hee hath remission of sinnes for vs yet wee must knowe the waye to please him when wee come to haue our sute obtayned And this waye to please him and to take the benefite that hee offereth is onely faith in his name For without faith it is vnpossible to please him For he that commeth vnto him must beleeue that he is and that hee is a rewarder of all them that seeke him as sayth the holy Ghost the eleuenth to the Hebrewes When therefore the Lorde Iesus offereth this great benefite of saluation vnto vs in the free remission of all our sinnes wee must not offer out to him our foule feete that is to saye our woorkes which are with many sinnes polluted and defiled for so wee myght cause him to bee angrie with vs and to keepe backe his gracious benefites But we must as he hath commaunded and alwaies in the Gospell requireth when he is about to doe vs any good beleeue onely in him that is offer vnto him our hande that is true faith which is a fitte thing and instrument to receiue his blessinges Neyther is this our saying but the phrase and maner of speache in the Scriptures Our Sauiour Christ did neuer any miracle or cure vpon the bodies of men but hee required faith of them and they being healed hee alwayes attributed it to the faith and confidence that they had in him and not to any good worke of theirs In the ninth chapter of the Gospel after Saint Matthews wee reade there of a very charitable deede of foure men that brought one being sicke of the palsie to our sauiour Christ as hee laye on his bed but what sayde our sauiour Christ concerning
by the testimonies of all the Prophetes Marke his wordes wel for they proue our purpose and confirme the three points that we haue set downe in this article first that we al are sinners secōdly that Christ doth forgiue thē freely thirdly y◠by faith it is we lay holde on this remissiō His words are these euery one of them very effectuall To him saith hee meaning Christ of whom hee made that excellent sermon going before vnto the captaine Cornelius giue all the Prophets witnesse that through his name all that beleeue in him shal receiue remission of sinnes Peter doeth shewe that this doctrine which wee teache is not newe or hereticall but catholike and such as the Prophetes them selues all long agoe did teache that by fayth in Christ euery one that beleeueth shall haue pardon of all his sinnes whether they be committed before or after baptisme whether they be actuall or originall or whether they be in thought or in worde or in deede if wee beleue stedfastly they shall all bee forgiuen vs for Christs sake I speake here nothing of that great and horrible sinne against the holy Ghost which is irremissible I hope in the Lorde wee shall neuer haue any thing to doe with it and therefore I will not intreate of it or what it is Let this bee our comfort that wee that haue any feare of God any loue to Iesus Christ our sweete sauiour any reuerence to heare his blessed worde and Gospell and to receiue his holy sacramentes we I saye that haue any motion to these thinges are farre off from this sinne and it shall not come nere our dwellings You haue heard nowe dearely beloued what it is we haue to learne and beare away vpon this article what is the meaning of it what partes of doctrine it doeth conteine in it This article and the beliefe of it is very comfortable yea the ioyfullest thing of all others in this life is to heare of the remission of sinnes and that of all when the least of them is able to plucke vs downe to hell and there to holde vs in chaynes of darkenesse for euer and euer without any hope of recouery were it not for his mercies in Iesus Christ The Lorde doeth in deede bestowe dayly many good and great blessings vpō vs in his mercy for the which wee ought continually to thanke him but this benefite of the washing away of all our sinnes in Christes blood doeth as farre passe and excell them all as either the Diamonde doeth the stone in the streate or els the purest and finest golde that may bee the filthiest drosse and durt that can be founde so great a grace is it in Christ freely to haue all our sinnes wiped out of Gods remembrance But nowe let vs giue as wee are dieply bounde most humble and hearty thankes to God the father for sending Iesus Christ his sonne into the worlde to take vpon him our sinnes and to beare them all away in his body and let vs withall thanke this good and bountiful sauiour Iesus Christ for vouchsauing to humble him selfe so farre for our sakes as to haue our sinnes imputed vnto him and to bee layde vpon his backe and to suffer the punishment dewe for them all And let vs also pray both night and daye vnto him to take them away from vs more and more and to kill this raging sinne within vs by the scepter of his holy woorde and operation of his mighty spirite that notwithstanding sinne be in vs as it shall be to the last daye yet it may not reigne in vs or be a tyrant ouer vs but that we may mortifie it from time to time vntill wee come to that state wherein it shall bee cleane put awaye and altogether destroyed which will bee when we shall meete together in the ioyfull and happy resurrection of our bodyes whereof we are to speake in the article following These thinges the Lorde God graunt vnto vs al for his sonnes sake to whome with the holy Ghost be rendred all prayse and glorie and thankesgiuing both nowe and for euer more Amen The eleuenth article of our Christian faith and the eleuenth lecture vpon it which is The resurrection of the body IN the fourth part of this our Christian beliefe which was of the church I declared that there were three consequents or benefites annexed vnto it The first you haue heard which was the remission of sinnes Now doth ensue the second which is the resurrection or rising againe of our flesh and bodie And this article doeth folowe in very good and apt order after the former for as by the first Adams sinne and ours our bodies became mortall subiect vnto death so hauing remission of our sinnes by Christ the second Adam our bodies shal hereafter be made immortall raised from death to an euerlasting better life thē that which we should haue had in Paradise if Adam we had cōtinued in our state of innocency This resurrection is the repairing and the renuing againe of the whole man to a most blessed and perfite estate of lyfe The meaning therefore of this article is thus much I that am a Christian do most certainely beleeue that not only my body but the bodyes of all men that euer haue bene from the beginning of the world to the end of it shall at the last day of iudgement by the power of Christ at his comming be raysed vp againe being the same in substance but not in qualities whether they be rotted in the graue or burnt in the flaming fire or consumed of beastes or drowned in the sea deuoured of fishes or els of birds And I moreouer beleeue that they shal be ioyned to their soules inseperably at the which resurrection the godly shall haue a full ende of all their miseries and paynes here with full possession of eternall life and that the wicked and reprobate shall goe into euerlasting hel fire which is prepared for the deuil and his angels This is the true sense and meaning of this article of the resurrection Now let vs see what good lessons may be gathered out of it for our instruction that wee may the better profite in the way of true godlinesse and Christianity Three things are to be cōsidered in this resurrectiō First that according to the scriptures there shall one day be a generall resurrection of good and bad Secondly to what ende this shal be Thirdly the consolation and comfort that wee may reape and inioy by this resurrection in the applying of it to our owne consciences I am not ignorant howe that very many thinges must be repeated here which haue bene spoken of before both in the article of Christes resurrection which is a playne confirmation and proofe of this and also in the other artice of his cōming agayne to iudgement which shal be then when this article shal be fully accomplished vnto vs. These thinges are so incident the one to the other I meane Christes
remain to be accōplished the general iudgmēt the resurrectiō and this life euerlasting which shal al be fulfilled together The meanīg of this article is this I that am a true christiā do stedfastly beleeue that as I haue already a sure pledge of this life in me which is the holy ghost working in my heart full hope of it by the seede of Gods word so I shal in the world to come haue this blessed life most abundantly powred vpō me in ful measure of al happines both in body also in soule which shal neuer haue any terme of yeeres but shal cōtinue for euer as the Lord himself doth without ending in which state I shal prayse the Lord my God not in part as I did here and with the dregges of sinne but wtout all sinne neuer ceasing to praise him yet without al wearines Re. 21. As cōcerning the excellency of this eternal life if all the tongues of men of angels were ioyned vnited together all in one with all their knowledge eloquēce to expresse it if they should be about it a thousād thousād yeres yet notwithstanding they al shal not be able to expresse vtter the least part of it no not the ioy and pleasure of one quarter of an houre so great so inspeakable so incomprehensible are the thinges that the Lord Iesus hath layd vp for al them that loue serue him For although wee heare this life to be replenished with ioy happines pleasure yet these thinges are farre remoued frō the capacitie of our senses vntill the day come wherein we shall see him as he is he reueile his glory vnto vs euen face to face y◠we may see him perfectly Wherefore the prophets and Apostles seeing this blessed kingdome wherin wee shall be placed to be in it selfe inestimable not to be declared as it is in deede to giue them a taste of it whome they would sturre vp to be in loue with it they all haue described it by earthly pleasures cōmodities which heere we make great account of So our Sauiour vsed to expresse it by an earthly table of kinges princes furnished with all maner of deynties delicates to please both the eye the taste of mā saying to his disciples Ye are they which haue cōtinued with me in my tentations therefore I appoint vnto you a kingdōe as my father hath appointed vnto me that ye may eate and drinke at my table in my kingdome sit on seates and iudge the twelue tribes of Israel Luke 22 Here Christ expressed spirituall thinges by corporal and earthly blessings But this we must thinke If the Lord God do conteine in himselfe the fulnesse of all felicitie good things then we hauing the fruitiō of the Lord shal desire nothing besides him And this is that most great precious promise that Peter speaketh of which is giuē to vs That wee should be partakers of the diuine nature 2. Pet. 1. For the Lord shal be gloryfied in all his Saintes shal be made marueilous in thē that beleeu If thē the Lord God shall cōmunicate impart with his elect his glory his iustice his vertue his goodnes yea after a sort shal giue himselfe vnto thē wee may be sure that we shal haue ioyes infinite without ende such in deede as y◠eye hath not sene nor the eare heard nor the tōgue cā speak nor the heart mind of man cā possibly conceaue imagine which passe al vnderstanding so that they ought to make vs wōderfully amased astonied whē we cōsider of thē they do so far exceede our capacitie reach of wit The excellencie of this life may be seene in these 2. things first in the happines of our soule then in the welfare of our body As touching the soule it shal be most happy for it shal cease to sin shal be wholy ioyned to the Lord in faith truth neuer displease him any more What a great ioy is this Againe the things that thē shal beautify our soule shal be most perfit our knowledge our wisedome our vnderstanding which here is all darkned shal there be inlightned with the glory and light of the Lorde all vertues and ornaments of the minde shal abound in vs euen to the full and euery thing that is vnperfite shal be then done away no griefe of the minde no sorow of heart no torment of conscience any more but peace ioy and tranquillity euer to endure This is the Image wherein wee were first created and shall then be renewed to a more perfite estate of life then it was in before the fall of Adam Our soule there shall not be enemy to the body neither shall the spirit rebel agaynst the fleshe but it shall loue the Lord with all his might And if the ioy of the minde and soule be so great here many times in the childrē of God that they seeme to be in heauē what shal it be there thinke yee when it shal be in full possession of all his delights and spirituall pleasures euer singing and making sweete melody to the Lorde and yet without any wearynesse at al For olde things are al passed away and behold all things shal become new againe and the thinges that are there shal be eternall For Christ shall giue vnto all his eternall life Iohn 17. This is the happines of the soule Now let vs see the blessed estate also of the body and that shall the better appeare if we compare it with the state that it is in here Our bodies are nowe deformed there they shall be most faire and beautifull yea that which is more they shal be like the glorious and immortall bodie of Iesus Christ himselfe Here the body is many times maymed and vnperfit there it shal be perfite and in his integritie here it is in sickenesse in pouertie in nakednesse in woundes in stripes in botches in sores and in all incurable diseases there shall it bee whole and all sounde rich and glorious clothed with innocency and neuer able to feele any infirmitie any more For heere it is sowen in dishonour in weakenesse in corruption and there it riseth in honour in power in incorruption and immortalitie Here be many things that make it to offend agaynst God there is nothing that shall cause it to sinne it shall not as it did here lust against the spirit but be at peace and vnitie with it the sight of it most quicke in seeing and very perfite it shall be in all the senses in hearing in smelling in tasting in handling It shall haue all melody and musike to delite the eare euen angels singing continually it shall haue all sightes and shewes to delite and please the eye euen the perpetuall presence of the blessed Trinitie All odoriferous smels as it were of musks perfumes flowers the sweete incense of praise and thankesgiuing to smell delectably in the nostrels of the Lorde and ours shall not
there be wanting O what a ioye is this to the bodie to haue all thinges at commaundement that may well please and delight it The pleasures of Kinges and Queenes are nothing to those things wherof we speake yea the pleasures shal be so exceeding great that if all the ioyes pastimes of this life were compared vnto them they should be founde to be but pangues and torments Yea the cōtinuance of all our delites here for an hundred yeres is not like to the blessednes of one minute of an houre there nor worthy to be likened vnto it For verely to speake with Dauid I had rather be there but for one daye then here a thousand yeeres in all the triumphes that Emperours and Kings can make with all their power This is then the happines of the bodie Now howe great shall the blessednesse be when both the body and soule shal be conioyned together and raigne for euermore Surely as great as the glory of the Lorde is his excellent Maiestie which is infinite so great shall this glory of the Saintes be The loue of this life which is euerlasting should make me thinks kings princes to do their dueties to the Lord to raigne ouer gouerne their subiects in iustice equity and not to liue in pleasures The respect of these ioyes shoulde make Counsellers to speake the trueth boldely syncerely without flattering and dissimulation to princes considering what a rewarde is layde vp for them in heauen This shoulde make all Bishops and ministers of the worde to do their duetie in reprehending sinne stoutly and in contemning this vayne worlde in teaching the flock without lucre gayne seeing that when the great shepherd Iesus Christ shal appeare they shal receiue an incorruptible crowne of glory 1. Pet. 5. Finally the cōsideration of this life which is for euer might make euery estate and degree in their callings either hie or lowe to doe most cheerefully their seuerall dueties to all men that in the ende their parte may bee in the heauenly inheritaunce which fadeth not away O that our mindes were erected vp to these thinges they woulde not so lightly bee carryed away to sinne and wickednesse fearing least we shoulde leese these euerlasting ioyes This is the rewarde that Christ hath promised to them that followe him here in the regeneration that haue for his names sake forsaken houses brethren sisters father mother wyfe children and landes they shall inherite all things euen euerlasting life Matth. 19. This life shal be most happie and ioyfull eyther in respect of the persons with whome we shall be or else in respect of the place which is heauen the seate of God or in the consideration of the time which is for euer Although wee be here many times in a good place yet if our company be not good honest this can be no delite to a godly man Nowe in heauen we shall haue the glorious fruition of the Father the Sonne the holy Ghost the societie of all the angels most excellent creatures the company of the Patriarkes the Prophets the Apostles the noble hoste of Martyrs briefly the fellowship of all the elect Saintes of God that euer haue bin This can not be but an vnspeakable delite to vs all when we consider of it Secōdly we shal be blessed in respect of the place for otherwise if the cōpany be good yet the place not correspondent vnto it in al things as not being large ynough or sweet or glorious there cā be no great delite there but this place is most answereable to the cōpany wide large faire sweete glorious euen the heauen of heauens the seate of the Almighty a place of ioy a place of cōfort a place of all spirituall delectation S. Iohn seeing it in the spirit hath described it as far forth as flesh blood can conceaue of it vnder earthly things I sawe saith he a newe heauen a new earth I saw the holy citie new Ierusalem come down from God out of heauē prepared as a bride trimmed for her husband Iohn compareth the place wherein we shal be to a citie most glorious excellēt whose shining was like to a stone most precious as a Iasper stone cleare as Chrystal whose wal was great hie which had twelue gates at the gates twelue angels The wal of the citie had twelue foūdations which were garnished with all maner of precious stones as Iaspers Saphires Emeraudes such like the building of the wall is of Iasper the citie was al of pure golde like vnto cleare glasse The twelue gates were twelue pearles and the streete of the citie is pure golde as shining glasse This Citie hath no neede of the sunne neither of the moone to shine in it for the glory of God did light it the Lambe is the light of it The gates of it shall not bee shutte by day for there shal be no night there there shall be no death no sorowe no crying no payne for the first things are passed There shal be a pure riuer of water of life cleare as Christall and the tree of life bearing twelue maner of fruites And there shall be no more curse but Gods seruantes shall raygne there for euermore This is the place which Iohn hath shadowed out vnto vs as well as he could vnder these terrestriall benefites of golde and siluer and precious stones whereas in deede it can not be described as it is in it selfe because no man hath seene it and we beyng grosse and carnall must haue it by carnall and visible thinges set foorth vnto vs. Thirdly the excellencie of this life is seene in the continuance of it in that that it neuer decayeth or waxeth olde If here belowe we had all pleasures delites both for the soule and body yea although the place we were in were most excellent glorious and the company in al respects according to our desire good pleasant and honest yet if these thinges were but for a dayes or an houres continuance what great contentation of minde or recreation for the body might be here seeing wee must depart very shortly from these pleasures and then it had him as good if they had not bene at al. For all these thinges are like vnto pleasant musike in a sette of viols which when they cease once and cease needes must euery thing in this life be it neuer so pleasant then it is al one as if wee had neuer heard this musike so sweete and delectable to our eares there is no print or token of it left behinde but al vanisheth away with the very staying of it Euē as after the flying of a birde in the ayre or the passing of a ship in the sea there is no trace found after them Wis 5. But dearely beloued beleue me this life shal haue yeres without ende in vnspeakeable ioy in this so excellent a place we shal heare musike continually and yet it shal neuer cease
nor we be wearie to heare it And when we haue bene there in these delightes so long and so many thousande yeeres as there be eyther sandes in the sea or grasses vpon the whole face of the earth or starres in the skye which all are inmunerable to vs yet then we shal not come out or leaue these ioyes but still it is with vs as if it were to begin O the vnspeakable mercy of the Lord Iesus that he hath reserued for those that feare and loue him here What man therefore is so foolish so madde so beastlike in his conuersation that will not at all be mooued with these pleasures and ioyes For these things as the Angel sayd to Iohn are faithfull and true and therefore to be beleeued and they that beleeue them not their parte is in the lake that burneth with fire and brimstone which is prepared for the vnbeleeuers Reuela 21. For from this roote of vnbeleefe proceede all the branches of all other sinnes wickednes whatsoeuer as lying stealing couetousnes adulterie and such like This life and the dignitie of it the Prophet Dauid in two wordes hath very well expressed in his 16. Psalme the latter ende Thou wilt sayeth he shewe me the path of life in thy presence is the fulnesse of ioye and at thy right hande there are pleasures for euermore Here in fulnesse of ioye and pleasures for euermore is all happinesse contayned For these ioyes are the greatest that may be and their endurance is for euer Considering these things ought we not to say with Paul I count that the afflictions of this present time are not worthy of the glory that shal be shewed vnto vs Rom. 8. Why alas then dearely beloued what a great matter were it if we shoulde endure here afflictiōs al the dayes of our life which can not be aboue an hundred yeeres at the most so we might come in the ende to this eternall ioye and glory Paul considered this well and did so doe We faynt not sayth he but though our outwarde man perish yet the inwarde man is renewed dayly Marke well the wordes that followe and laye them vp in your mindes and you shall by the grace of God profite thereby For our light affliction which is but for a moment causeth vnto vs a farre most excellent and an eternall weyght of glory whyle we looke not on the thinges which are seene but on the thinges which are not seene For the thinges which are seene are temporall but the things which are not seene are eternall 2. Corinth 4. Shall we then for an houres pleasure here below leese the euerlasting weyght of glorie aboue God forbid we shoulde be so foolish and so besotted with this present lyfe Let this saying rather of our Sauiour Christ sounde continually in your eares What shall it profite a man if he winne the whole worlde and leese his owne soule And yet wee see howe many men do hazarde and venture their soule not for the whole worlde but for a piece of lande a litle golde or siluer or a litle credite or vayne estimation in this worlde If the whole earth then will not bee able to make a recompence or an exchange to redeeme our soules beyng once lost from the fauour of God howe much lesse then shall these beggerly things wherefore we striue so earnestly be able to doe it Nowe although this life be yet as it were hid from vs yet it is most certaine both because we haue a gage of it which is the Spirite it selfe of Christ and also inasmuch as it is hid in Christ which will keepe it well and is able to giue it to vs in due time In the meane season vntill it be reuealed from heauen we neede faith to beleeue it assuredly and hope to wayte for it with patience which hope neuer maketh a man ashamed but alwayes comforteth him euen in the middest of troubles of this life be they neuer so great For we do well knowe that when hee doeth appeare wee shall be like vnto him and no man neede to doubt but that there is such a life although it doeth not yet seeme so to vs for there is a Sunne when it is compassed in with cloudes and fire is within the ashes when it appeareth not to our sight so there is a life for the godly although deferred which Christ hath promised and spoken of Matth. 25. that it shal be giuen to his seruāts This life euerlasting being so deare a thing and precious the deuill goeth about by all meanes to defeate vs of it and to plucke it out of our hand Therfore we must lay hold on it as Paul willed Timothie and fight the good fight of faith against him This is our crowne which we must holde fast that no man bereaue vs of it For if we misse of life in the end we misse of all and if we haue this wee haue and possesse all thinges for all blessednesse whatsoeuer is comprehended vnder the name of euerlasting lyfe But the best comfort for vs is this that this life is in the custodie of Iesus Christ and wee beyng his sheepe no man is able to plucke vs out of his handes onely this remayneth for vs to looke vnto that we abide and continue in his fold Eternal life being the euerlasting inheritance of the kingdom of heauē the greatest treasure that the Lord hath to bestow vpon his seruantes no man must thinke that it commeth to him for his good works sake or that he doth deserue it at Gods hand this were to preiudice and ouerthrowe the bountifull goodnesse of the Lord. This benefite is the free gift of God for although wee deserue hell and death by our sinne and wickednes yet we merit not heauen by our good deedes but as Paul sayeth Euerlasting life is the free gift of God Rom. 6. And Christ telleth vs that this kingdome was prepared for vs long agoe euen before the worlde was made or we borne so that we coulde not step one foote vnto it of our selues when we were not Matth. 25. It is false then that the aduersaries of Christ the Papistes haue taught that wee may deserue this life by our good deedes and workes when as our good deedes are not pure in the sight of the Lorde In deede if our good workes were eyther perfect or as many as God commaundeth or if they were our owne and not Gods giftes in vs or if last of all wee were not bounde of duetie and by right to doe them then might wee with our owne good works deserue heauen but our deedes are vnperfite they are not our owne of duetie must we doe them therefore they deserue nothing as of duetie from the Lorde I graunt that euerlasting life is called by our Sauiour a rewarde but a rewarde is not of desert or merit but of curtesie A Noble man may rewarde his tenant for a thing not woorth a shilling by such a gifte as is worth twentie shillinges shall
entreateth of the benefites or fruites which we receiue by the same fayth which he maketh in number three the first is the forgiuenesse of sinnes the second is the resurrection of the fleshe the third last fruit is life euerlasting Of these fiue parts he hath made an hundreth seuerall articles the first parte conteyneth 14. The second 27. The third 5. The fourth 41. The fifth and last part conteyneth thirteene articles the contents of which articles are handeled as followeth A briefe and cleare confession of the Christian faith containing an hundred articles according to the order of the Creede of the Apostles I beleeue in God the father almighty maker of heauen and earth The first Article I Beleeue in one God onely one in essence and substance three in person the Father the Sonne the holy Ghost I beleeue in the Father as the originall and beginning of all things as well visible as inuisible Of whome also they depende as well in their being as also in their conseruation and he dependeth vpon none but on him selfe being eternall and euerlasting without end or beginning I beleeue in the Sonne as the diuine worde and wisdome of the father which is eternally and before al worlde 's engendred of the father of his proper substance and nature because in him shineth his shape and proper Image which otherwise is inuisible vnto mortal man I beleeue in the holy Ghost as a vertue eternall power which neither is made nor created neither engendred but proceeding of the father and of the sonne eternally euen as a loue proceeding from both persons The second Article I beleeue that these three persons are of one and the selfe same essence and substāce nature authoritie power will goodnes wisdome and eternitie and that these three are but one spirituall substance eternall without ende or beginning true good iust mercifull of a souerayne power and wisdome hauing and containing in it selfe all goodnes not needing any thing The third Article I beleeue that this God which is one in essence and three in person ought onely to be serued honored feared loued worshipped and to be called vpon in all our necessities as he that onely can and will prouide therefore and none other And therefore I say and confesse that I beleeue in one God onely that is to say that I knowledge and receiue him for one onely Lord master and sauiour of whome proceedeth all that is good in me by whom I can do al things without whom I can do nothing In him onely doe I set mine affiance and set mine heart hoping that he assisting me with his holy spirit shall be with me against all mē and that he will deliuer me from al perils and daungers through his grace and mercie without any merites of mine owne and that he shall minister to me all things necessarie as well for my soule as body euen like a good father as hee hath promised by his holy word The fourth Article I beleeue that the same God almightie hath of nothing created from the beginning both heauen and earth and all things in them conteined that is to say all things as well heauenly as earthly visible as inuisible reasonable as vnreasonable sensible as insensible the which hee doth entertaine leade guide gouerne by his diuine wisdom without whose prouidēce nothing commeth to passe either in this world or in the other The fift Article I beleeue that the same God the father the sonne and holy Ghost after that hee had created all things did create and shape man to his own image likenes that is to say immortal good iust true wise mercifull and perfit in all things making him partaker of the goodnes iustice and other perfections of God hauing a will that could agree in all things vnto the will of his Lorde but all that thorowe grace without any kinde of merit The vi article I beleeue also that as the Lord hath created al things heauenly and earthly for the seruice of man and to the ende that by his creatures he might come to the knowledge of the creator euen so also hath he formed made man for thim selfe that of him and by him he might be knowen loued feared serued honored which is the greatest good thing that is or can be in man and that in him might shine the image of diuine vertues and perfections through good works the which God hath ordeined because wee should walke in them vnto his honour and praise to the confusion of the aduersary and that by this meane the fal of the Angels might be repaired and that mā might possesse the euerlasting kingdome made and prepared for him before the foundations of the worlde were laide The vii article I beleeue that the same man was ordeined of the Lord God a master ruler ouer all his creatures the which thing he hath lost through his sinne aswell for his owne part as also for al his posteritie The which rule Lordship I beleeue doth chiefly appertaine vnto Iesus Christ verely God man to those vnto whom he wil communicate the same as vnto his owne faithfull and not vnto the infidels and damned The viii article I beleeue that the first man through the craft and subtiltie of Satan did slide and fall from the excellencie wherein the Lord had created him consenting thorowe his owne free will which at that time he had vnto the subtil suggestion of the Serpent whereby he lost the graces that the Lorde had giuen him in such sort that of wise hee became foolish of iust vniust of true a liar of perfit altogether vnperfect hauing frō thenceforth a will wholly corrupted which neither could nor would agree with the will of God but altogether with the wil of the deuil the worlde the flesh sinne which could do nothing of him selfe but euill seeing that he is altogether carnal bond captiue and sold vnder sinne This is the free yea to say more truely the bond will that man hath in this present life The ix Article I beleeue that this disorder and corruption of nature was not only in Adam because of his sinne but is also in all men generally which come of him Iesus Christ only excepted and that in such sort that all men after their own nature are corrupt vniust lyers ignorant vnkind and imperfect in al things haue no power of their owne nature to do thinke speake or will any thing that may please God vntil that they be regenerate renewed by the spirit of the Lord. The x. Article I beleeue that this corruption of nature otherwise called original sinne is the fountayne roote of all other sinnes for the which all the miseries aduersities that wee endure in this present life aswell in bodye as soule do come vnto vs yea in the end double death that is to say both of bodie soule These be the fruites rewards of sinne But although the same
are dead for the Lordes quarell but also principally as touching the cause fruites and vses thereof thereby to knowe the greatnesse of my sinnes the grace and mercie of the Father and the charitie of the Sonne by whome wee are reconciled vnto GOD deliuered from the tyrannie of the deuill and restored to the libertie of the spirite This is the glasse without spotte to teache vs to knowe our filthinesse the lauer or cleare fountayne to wash and clense vs the infinite treasure to satisfie all our creditours Of whome and by whome onely the diuine iustice is fully satisfied for all the sinnes of all that haue beene be nowe or shall bee vnto the ende of the worlde And therefore I doe beleeue and confesse that Christ his condemnation is mine absolution that his crucifying is my deliuerance his descending into hell is mine ascending into heauen his death is my life his blood is my clensing and purging by whome onely I am washed purified and clensed from all my sinnes so that I neyther receyue neyther beleeue any other Purgatorie eyther in this worlde or in the other whereby I may bee purged but onely the blood of Iesus Christ by the which all are purged and made cleane for euer The xxvii Article I beleeue that Iesus Christ by the sacrifice of his bodie which hee offered vpon the tree of the crosse hath defaced and destroyed sinne death and the deuill with all his kingdome and hath wholie performed the woorke of our saluation and hath abolished and made an ende of all other sacrifices So that from thence foorth there is none other propiciatorie sacrifice eyther for the liuing or the dead to bee looked for or sought for thē the same For by this one onely oblation hath he consecrated for euer all those that are sanctified The xxviii Article I beleeue that the holy Supper of the Lorde is not a sacrifice but onely a remembrance and commemoration of this holy sacrifice of Iesus Christ Therefore it ought not to be worshipped as GOD neyther as Christ therein conteyned who must bee worshipped in fayth onely without all corruptible elements Likewise I beleeue and confesse that the Popish masse is the inuention and ordinance of man a sacrifice of Antichrist and a forsaking of the sacrifice of Iesus Christ that is to say of his death and passion and that it is a stinking and infected sepulchre which hideth and couereth the merite of the blood of Christ and therefore ought the masse to bee abolished and the holy Supper of the Lorde to be restored and set in his perfection againe The xxix Article I beleeue also that as the Prophete Ionas was in the Whales bellie which is a place of corruption three dayes and three nyghtes without being corrupted and the thirde daye came out of him alyue without any maner of hurte Euen so Iesus Christ after hee was dead was layed and put in a newe Sepulchre which is a place of corruption in the which hee was three dayes and three nyghtes not touched with any kynde of infection of fylthinesse or corruption but continued in his perfection to declare the vertue of his blood to accomplish the wrytings of the holy Prophetes and to verifie the trueth aswell of his bodie as of his death with whome I beleeue that the lawe was buryed abrogated and abolished as touching the faythfull not as the acquiting of an obligation whereby they shoulde bee no more bounde to lyue and walke therein but onely as concerning condemnation that is to saye that the transgression of the Lawe condemneth them not before the iudgement seate of GOD because of their fayth which they haue in Iesus Christ And therefore with in one Sepulchre I doe comprehend three things to bee buried That is to saye Christ the Lawe and all the faythfull which ought to be crucified and buried with Christ through the mortification of their flesh The xxx Article I beleeue that as Iesus Christ was put to death for our sinnes so also hee rose agayne the thirde daye for our iustification vnto euerlasting life wherein hee hath openly declared him selfe both GOD and man obtayning the victorie ouer all his aduersaries and hath confounded and beaten downe all his enemies that is to say the worlde sinne death hell and Satan not for him selfe but for vs that beleeue in him knowing that his victorie is ours and that in him and by him wee ouercome the selfe same enemies obtayning the victorie ouer them vnto the honour of the Lorde and our great profite The xxxi Article I beleeue and consider this resurrection of Iesus Christ not onely as an hystorie as was that of Lazarus and other such like which miraculously were raysed vp by the vertue of the Lorde but also as the example and cause efficient of my rysing againe and as the earnest and first fruites of the generall resurrection of all that beleeue That as Iesus Christe was raysed vp the thyrde day after his death vnto eternall lyfe thorowe his diuine vertue Euen soe by the same vertue I hope one day to bee raysed vp in bodye and soule vnto eternall lyfe after that I haue here in this worlde beene raysed vp in spirite thorowe liuely and true faith in newnes of life mortifiyng and crucifiyng the fleshe with the affections and concupiscences of the worlde the which ought to bee dead and crucified to vs and wee to it For wee are buried with Christe in his death thorowe Baptisme to the ende that as hee is risen from death by the glorie of the father without dying any more euen so wee shoulde walke in newenesse of life without seruing of sinne any more searching alwayes principally for the thinges that are on high heauenly and eternall and forsaking the earthly and transitorie thinges of the worlde knowing that wee haue not here an abyding Citie but that we must seeke for that which is to come The xxxii Article I beleeue and confesse that Iesus Christ the fourtieth day after his resurrection visibly and before all his Apostles did ascende into heauen that is to saye in the maiestie of his father in glory and eternal felicitie in the which hee was before hee came into this miserable worlde to become man yea euen before the foundation of the worlde was layde that is to say from euerlasting The xxxiii Article I beleeue that he is ascended into heauen to accomplishe and to fynishe all thinges and to open heauen for vs that wee might ascende after him and followe him as our head to bee eternally knitte with him in glorie the which thing here wee beginne thorowe fayth In like maner hee hath done the same for the benefite of his Churche that hee might sende vnto his Apostles that comforter that hee promised them by the which they were comforted instructed and guided in all trueth and there by is his Church supported maintayned and defended against all the blastes of Satan and all the gates of Hell The xxxiiii Article I beleeue
other aduersaries of Christ the which presently doe yet exercise tyrannie vpon all his members and holde them vnder their clawes chaynes and bondes But then we as people rauished with ioye shall saye this worde which is written O death where is thy victorie Thankes be vnto God which hath giuen vs victorie thorow Iesus Christ our Lorde The xl Article I beleeue that this maruaylous terrible and fearefull iudgement vnto the euill wicked and reprobate is very much desired and of great consolation vnto the good the faithfull and the elect because that then their whole redemption that is to saye of the bodie shall bee made an ende of and they shall receyue the fruite of their labours Then their innocencie shall openly bee declared and knowen to all the worlde and they shall see the vengeance and condemnation of the wicked which haue vsed them tyrannously afflicted and tormented them in this worlde whose iniquitie shall bee manifested by the Lorde and shal be clearely knowen of all to their great confusion and to the honour and glory of the righteous children of God the which shall be in peace and perfite tranquillitie and shall haue full reioysing and fruition of all that he hath promised and prepared for all those that loue him the which no eye hath seene no eare hath heard neyther can bee comprehended by the heart of man Therefore doe I abyde this great daye of retribution with a great desire as the same which shall bring and shewe vnto mee the selfe same good thing The xli Article I beleeue that we shall not all dye but that we shall bee chaunged in a moment that is to saye that in this last daye and iudgement generall some shall be founde aliue the which dyed not neyther shall they die as concerning the separation of the bodie from the soule but shall continue aliue eternally to the ende that Christ may be knowen to bee Lorde and Iudge of the liuing and dead and that his grace and merites may be found greater then the sinne of Adam For as sinne hath raygned vnto death so likewise must grace raygne thorowe Iesus Christ vnto eternall life The same neuerthelesse shall be changed transformed from corruption vnto incorruption from mortalitie vnto immortalitie from contempt and ignominie vnto glory after such sort that they shal be made partakers of all the giftes graces benefites the which the Lorde shall giue vnto those that before were dead in him the which shall not be before the others but all together shal be taken vp in the cloudes and in the ayre and shall all together be with the Lord. This is the second poynt of my faith touching Iesus Christ the seconde person in Trinitie and of his restoring and repayring of man let vs nowe come to the third poynt which is of the holy Ghost by whom man beyng restored is mayntayned and preserued in his integritie and perfection 3. I beleeue in the holy Ghost the holie Catholike Church the communion of Saints the forgiuenesse of sinnes the resurrection of the bodie and the life euerlasting Amen The xlii Article I beleeue that the holy Ghost is a diuine person distinct from the Father and the Sonne proceeding from them both in and through all thinges equall and coeternall with them by the which holy Ghost the Church hath alwayes bene is nowe and shall be ruled guyded directed and gouerned vnto the ende of the worlde By whome also all the Saintes Patriarkes Prophets and Apostles of our Lorde Iesus Christ haue spoken And therefore I do neither beleeue nor receiue any other Vicar or Lieutenant to Christ vpon earth within his Church then this holy Ghost which can not be receiued of the wicked The xliii Article I beleeue that the holy Ghost is the pledge and earnest of our heauenly heritage by the which we be assured ascertained and certainly perswaded in our consciences that we be the children of God brethren adoptiues to Iesus Christ and consequently coheires of eternal life The same holy Ghost also is the finger of God the which imprinteth in our heartes and spirites the faith of these things aforesaide It sealeth and confirmeth the promises of the Lord within our hearts thorowe his goodnes and grace because we should in no wise doubt The xliii Article I beleeue that this holy Spirit dwelling in vs through his grace and vertue doth regenerate vs into a newnesse change of liuing mortifying in vs all that is of vs and of the old man of the flesh and of the world and quickening al that is his in vs So that we liue not thenceforth after our own lusts but according to the wil of God Which holy Ghost also worketh in vs all good workes and doeth reprooue rebuke condemne the world of sinne of righteousnes iudgemēt The xlv Article I beleeue that the holy Ghost is the teacher of the ignorant which teacheth guydeth and leadeth vs vnto the knowledge of the trueth and by it onely are we brought deliuered out of darkenes set in the perfit light Likewise I beleeue that it is the comforter of the poore afflicted persecuted in all their troubles vexations and aduersities doeth so helpe strengthen comfort and assist all such that it will not suffer them to despaire as doe the wicked reprobate but maketh them to taste and feele the sweetenes goodnes mercy of God the Father which by persecution and diuers tribulations leadeth his owne vnto eternall glory The xlvi Article I beleeue that this holy Ghost is the spirit of life which quickeneth al other spirits as well heauenly as earthly that the same only of it selfe is holy that all others by it are made holy So that if any spirits be holy as there be either in heauen or in earth they are none otherwise holy but by the holines of the same holy Ghost and that is the cause why I beleeue in him that is to saye for that cause I put my whole faith hope trust affiance in him euen as I haue sayd before of the Father the Sonne This is the third poynt of my faith which is concerning the holy Ghost the third person in the holy Trinitie by the which holy Ghost after that we are made by the Father and repaired and restored by the Sonne wee are maynteyned and gouerned vnto the ende There remayneth nowe to entreate of the fourth poynt of my faith which is concerning the Church and of the things that concerne the same 4. I beleeue the holy Catholike Church the Communion of Saintes I beleeue and confesse one onely Catholike Vniuersal Church which is an holy congregation assemblie of all faithful beleeuers which are chosen predestinate vnto euerlasting life before the foundations of the worlde were layde of whose nomber I count my selfe beleeue that I am through the onely grace and mercy of the Father by the merits of my good Lord and Master Iesus Christ not
by meanes of my good workes merites which in deede are none The xlviii Article I beleeue that this Church is inuisible to the eye of man is onely to God knowen that the same Church is not set compassed and limited within a certaine place or boundes but is scattered spread abroad throughout all the worlde but yet coupled together in heart will and spirite by the bond of faith charitie hauing and altogether knowledging one onely God one only head and Mediator Iesus Christ one faith one lawe one Baptisme one spiritual Table wherein one meate and one spirituall drinke is ministred to them vnto the ende of the worlde This Church contayneth in it all the righteous and chosen people from the first righteous mā vnto the last that shal be found righteous in the end of the world and therefore doe I call it Vniuersall For as touching the Visible Church which is the Congregation of the good and of the wicked of the chosen and of the reprobate generally of al those which say they beleue in Christ I doe not beleeue that to bee the Church because that Church is seene of the eye and the faith thereof is in visible things The xlix Article I beleeue that this Inuisible Church is the fielde of the Lorde God wherein is neyther darnell nor cockle it is the house and dwelling place of the holy Ghost and within that Church is neither Cain Iudas neither the wicked rich Gluttō That Church also is the fold of Christ wherein is no stinking and infected beastes but all cleane and vndefiled sheepe and lambes which bring forth their fruites in due time season The same Church is the body of Christ wherein there is neuer a rotten corrupt or infected mēber It is the Spouse of Christ which is pure cleane without wrinckle without spot It is holy without blame cleansed and sanctified in the blood and by the worde of her head and welbeloued spouse Iesus Christ for that cause they cā in no wise perish which by liuely faith are grafted therin The L. Article I beleeue that the gifts and graces of the holy Ghost are scattered and giuen vnto euery member of the same Church not so much for their particular profite commoditie as for the general profit commoditie of the whole Congregation Church and that thorow grace wholy without any merite according to the good pleasure prouidence of God to some more to some lesse that to the end we should know that one hath neede of another and that we should be ready to helpe one another in all necessities as wel bodily as spiritually euen as it becommeth members of one body The Li. Article I beleeue the Communion of Saintes that is to say I beleeue that all whatsoeuer our Lorde God giueth in this worlde whether it be benefites and blessings that concerne the body or the spirit he giueth the same singularly to the profit commoditie of the whole Church and therfore ought the same to be distributed communicated to all that are faithful but chiefely to those that are in necessitie that like as we doe communicate and are knitte in one God one faith one Lawe one Baptisme and be partakers of one spirituall Table euen so we may communicate be partakers together of and in those things which do proceede come vnto vs by meanes of the aforesayde thinges For otherwise we can not be Christians or faithfull stewardes of Christ Here vtterly I renounce and abhorre the Anabaptistes maner of making common goods wiues and such other like things and onely doe I allow the Apostles making of things common which hauing possessing any goods priuately vsed to distribute thereof to euery one according as the same had neede and as necessitie required The Lii Article I beleeue that this Church is like vnto the Arke of Noah within the which is safetie and life and without the same is but death decay and destruction For as Christ is and doeth raygne in his Church euen so Satan is and doeth raygne in and through all that are out of that Church The which true Church is mayntayned and vpholden by the Spirite of Christ is ruled and gouerned by his holy worde and is nourished and fedde with his holy Sacraments That Church shal alwayes haue enemies shall still be tormented in the sea of this world with the thunderings of Antichrist and by the wounds and tempest of Satan For all the gates of hell doe arme set out themselues against this Church But in these waues shee shall not be drowned but shall abide for euer because shee hath a good defence and foundatiō which is Iesus Christ the righteous And for this cause I cal her the Church militāt which wayteth for the triūph of those that be blessed which are where as is nothing but peace ioy and euerlasting consolation The Liii Article I beleeue that the Lord God hath giuen vs three principal signes and marks by the which we may knowe this his Church that is to say the word the Sacraments discipline I call that only the word which was reuealed by the holy Ghost vnto the holie Patriarks Prophets Apostles of Iesus Christ the which word is cōtained within the canonicall bookes of the olde new Testamēt by the which word we are made cleane thereby do receiue the selfe same thing as much as we do by the Sacramentes that is to say Iesus Christ by his worde which is the worde of faith giueth communicateth himselfe vnto vs aswell as by the Sacramēts albeit it be by another maner fashiō The Liiii Article I beleeue that the same worde of God is of a farre greater aucthoritie then the Church the which worde onely doeth sufficiently shewe and teach vs all those things that in any wise concerne our saluation both what we ought to do and what to leaue vndone The same worde of God is the true paterne and perfect rule after the which all faithful people ought to gouerne and order their liues without turning eyther to the right hand or to the left hand without chāging any thing thereof without putting to it or taking from it knowing that all the works of god are perfect but most chiefly his word The Lv. Article I beleeue that as onely Iesus Christ amongst all men is holie and true that all others are sinners and lyers euen so likewise the onely doctrine of the same Iesus Christ is holy and true al other doctrines are vnpure false This doctrine of Iesus Christ is a well a fountaine of life a lampe or pillar of fire to guyde vs the bread of the soule the power of God vnto saluation to al that beleeue And therfore whatsoeuer happeneth the same ought onely to bee aduaunced preached heard vnderstande receiued of all the worlde to the comfort and saluation of those that beleue to the greater damnation of
not to deserue or merite any thing thereby at Gods hande or by the same to escape eternall condemnation but onely because God hath commanded them and that they might testifie the loue that we haue vnto our Lord and our obedience to his holy woorde and commaundement and to the intent that in vs and by vs hee might be glorified and that our neighbours aswell the infidels vnbeeleeuers as the faithful might therby be edified and in like maner to shewe and to manifest the faith that we haue in God and in his worde as the good tree sheweth it selfe and is knowne by his fruite yea to make sure and certaine vnto vs our calling election predestination To these endes serue all the good works commaunded by God and who soeuer doeth them to any other ende doeth misuse them sinneth and doth iniurie to the blood of Christ and dishonoureth God and his word for in so doing he declareth Christ died in vayne The xcii Article I beleeue that there is none either in this worlde or in the other worlde eyther in heauen or in earth which can forgiue mee and pardon my sinnes but onely God which hath giuen power and authoritie to the ministers of his worde to declare to all faithfull beleeuers which are of a contrite heart and be truely penitent that all their sinnes through the free mercy of God are forgiuen them through the blood of Iesus Christe which was shedde for them yea to declare vnto them that they are pardoned of their sinnes and that the same is done by the ministery of the worde of the holy Church in the which this remission is exhibited and giuen and not otherwise But on our part is required perfecte repentance the which hath two partes The first is contrition that is to say the knowledging hating and abhorring of sinne the which thing is administred by the Lawe and bringeth vs to despaire if with the contrarie we be not holpen with a lyuely fayth and the mercie of GOD the Father thorowe the blood of Iesus Christ which proceedeth out of the Gospel This fayth comforteth vs maketh vs stedfast and causeth vs to fynde fauour before the iudgement seate of God The xciii Article I beleeue that sinne dwelleth stil in man yea in the very saintes and children of God after their newe birth through Baptisme and the holie Ghost the which sinne neuerthelesse shall not be laied to their charge because of the faith they haue in Iesus Christ for as al the sinnes of the infidels and reprobate bee damnable and shall not bee pardoned because of their infidelitie euen so all the sinnes of the faithfull and chosen bee veniall sinnes and forgiueable because of their faith And therefore I beleeue that there is one onely sinne that is mortall and irremissible which is vnbeliefe or infidelitie that is to say not to beleeue in the sonne of GOD. For where true faith in Christ is founde there all sinnes are hid couered and pardoned I beleeue the resurrection of the flesh which is the second fruite of my faith The xciiii Article I beleeue that there shall bee one resurrection which shall bee generall to all the worlde aswell of the good as of the badde which shall bee in the ende of the worlde by the power of Christ and through the ministerie of the angels the which with a great voice of a trumpette shal cal together all the worlde before the Lorde and shall gather together the electe and chosen from the foure windes euen from the highest of the heauens vnto the endes of the earth and deuide the euill from the good and the wicked shall they cast into the fierie fornace where is weeping and gnashing of teeth and then shall the righteous shine as the sunne in the kingdome of their father and shall bee together and bee companions with the Angels of God This is the seconde resurrection and blessed is hee that shall haue part of portion therein for the same shall not be touched with the seconde death The xcv Article I beleeue that this resurrectiō shal be of the flesh not of the spirit that is to say that the spirit or soule of mā shal not rise because it is immortal dieth not But the body which before aswel by the reasō of nature as also because of sinne was subiect vnto death and corruption to rotte and to be brought to ashes shall be raysed vp and shal be coupled with his owne proper soule and spirite and shall bee set in a more perfect estate then that wherein the first man was before hee sinned and shall be clearely exempted from al maner of corruption of sinne and so consequently from all maner of imperfections and shall bee fashioned like vnto the glorious bodie of Christ The xcvi Article I beleeue that I shall rise not in any other mans flesh and body but in myne owne that I brought out of my mothers wombe euen with the self same body and bones that I haue at this present but the same altered and chaunged made of mortall immortall of corruptible incorruptible of vile and contemptible glorious And therefore I doe waite for the comming of my sauiour Iesus Christ the which through his power will change my vile body which was but a cast-away to make it like vnto his owne glorious bodie according to the power whereby he is able to subiect all things to him selfe I beleeue eternall life which is the third and last fruite of my faith The xcvii Article I beleeue that I shal rise as I haue said with all the faithful and elect not to die any more as did they that miraculously were raysed vp from death as well by Christ the Prophets the Apostles and such other but vnto a life that is immortall euerlasting shall endure for euer to raygne eternally with God both in body soule And thereof I am sure and doubt nothing at all knowing that whosoeuer doubteth of his saluation by Christ the same shall not bee saued Wherefore as I am sure and certaine that Christ is dead and risen againe for me and therein do not doubt euen so am I sure and certaine of my saluation wrought by him and that without fayle I shall be saued and by him shall enter into eternall life The xcviii Article I beleeue that then I shal see him face to face whome now I see as thorow the glasse of faith and then shall knowe him perfitly whome now I know but in part who after that he hath destroyed and confounded al his aduersaries and hath made them his footestoole shall make all thinges newe for the glory of those that are his Thē shal he be an whole God in all and ouer al things Then shal none teach his brother saying Knowe the Lord for then all shall knowe him from the greatest vnto the least The xcix Article I beleeue also that as the spirites of the infidels wicked and reprobate after they are departed from their bodies incontinently do goe to hell vnto euerlasting fire their bodies neuerthelesse abiding in the earth corrupting and rotting euen so likewise the soules and spirites of the faithfull and chosen children of God incontinently after they doe depart from their bodies without any tarying are on high in heauen to be in glory with the Lord and there do stil wayte with an earnest desire for the comming and whole redemption of their bodies the which they haue left rotting and corrupting in the earth the which thing they shall obtayne at the last daye and not before Wherefore I refuse the fonde opinion of the Sleepers which affirme that the spirits of the saintes are not yet in heauen but do sleepe in a certaine place vnknowen to vs vntill they shal receiue their bodies at the last day At which day the mysticall body of Christ wholly perfectly and fully must enter into eternall glory The C. Article I beleeue for a conclusion that as the Saintes and the blessed when the iudgement is ended shall goe with Christ triumphantly through the aire in body and soule to dwell euerlastingly in glory with him his Angels euen so the wretched wicked and miserable damned shal go to hell in bodie and soule with the deuil and his angels eternally to dwel and to be tormented with him in the fire of hell which neuer shall be quenched whereas shall be continuall weeping wayling and gnashing of teeth stung to the quicke with the worme that neuer shall dye From the which the Lorde God of his great mercie and grace vouchsafe to preserue and keepe vs. Amen FINIS ¶ Imprinted at London by Christopher Barker Printer to the Queenes most excellent Maiestie Anno 1581. Actes 16. 1. Tim. 2. Potentia Dei Sapientia Dei Bonitas Dei God is knowen three wayes Psal 45. 7. Luk 9. 35. Christs priest hoode Psal 110. 5. Heb. 9. 14. Matth. 16. Luke 19. Psal 22. 1. Matt. 27. 46. Iohn 8. 56. Actes 4. 12. Col. 2. 14. Actes 27. 37. Matth. 28. 6. Gen. 4. 14. Exod. 8.8 and 9. 28. Gen. 27.38 2. Cor. 25. Luke 1. 75. Luke 24. What it is to sit at Gods right hand Iohn 1. 18. and 4. 24. Esaie 11. 1 Pet. 2. 9. Esa 1. Luke 17.