Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	know_v	see_v	soul_n	6,285	5	4.9453	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02043	Lectures of I.B. vpon the xii. Articles of our Christian faith briefely set forth for the comfort of the godly, and the better instruction of the simple and ignorant. Also hereunto is annexed a briefe and cleare confession of the Christian faith, conteining an hundreth articles, according to the order of the Creede of the Apostles. Written by that learned [and] godly martyr I.H. sometime Bishop of Glocester in his life time.; Briefve et claire confession de la foy chrestienne. English.	Baker, John, minister.; Hooper, John, d. 1555.; Garnier, Jean, d. 1574. Briefve et claire confession de la foy chrestienne. English.	1581 (1581)	STC 1219; ESTC S110441	203,151	484

counsell and the spirit of the feare of the Lord because it giueth al these qualityes vnto men and doeth teache vs the what good gift soeuer we haue we haue it froÌ„ the holy ghost the giuer of al and whatsoeuer we lacke we should seeke it likewise of the same spirit none other The holy Apostle rekoning vp the diuersities of the giftes of the holy spirit affirmeth alwayes That it is one and the selfe same spirit that giueth these things as the gift of wisedome of knowledge of faith of healing of miracles of prophecie of discerning spirites of tongues of interpretation of tongues al these thinges sayethe he worketh one and the same spirit distributing to euery man seuerally as he wil 1. Cor. 12. This doeth also teache vs that this spirit hath most plentifull store of giftes to enriche the body of the Church of Christ and that there is no want or lacke in him A great coÌ„fort vnto vs to knowe whither to resort incoÌ„tinently for any good gifte to haue it forthwith For Christ hath promised this holy spirit to them that seeke aske and knock for it Luke 11. Doest thou feele thy selfe to lacke fayth or hope or loue or sanctification of life or any good and necessary gift to edifte Gods Church withall Pray to this holy spirit vse the ordinarie meanes he willeth thee as hearing the word prayer labour and study and this spirite shal be giuen thee This spirit was so necessary that our sauiour promised to send it aboue all things to his disciples to comfort them with when he departed from them For he breathed vpon them and said Receiue yee the holy ghost Ioh. 20. And afterwarde sent it downe more plentifully vpon them in the likenes of fire and clouen tongues Act. 2. Wher with they were not a little coÌ„forted in their miseries troubles against their aduersaries which were not able to resist them speaking with this holy spirite Act. 6. This spirit is sayd to haue diuers names appellations in the scriptures to comfort vs withal in teÌ„tations He is called the spirit of trueth to teache vs the trueth and to leade vs into all trueth He is called also the coÌ„forter because he dothrefresh coÌ„fort our hearts nothing more theÌ„ in teÌ„tations aduersities as Paul found it true in the 2. Cor. 1. Cap. he is called the power of God because he worketh al things nothing is vnpossible vnto him soÌ„etime he is named the autor of light because he doth illuminate enlighteÌ„ our darke blind hearts with the bright sunbeaÌ„es of his wil pleasure Briefely he is the wel fouÌ„taine of al goodnesse whereat we must draw al things needeful for vs in this life This being so it staÌ„deth vpoÌ„ euery one of vs to labour by all meanes possible to haue this spirit dwelling abiding with vs for euer For surely the necessitie of him is great the vse of him aboue most precious gold siluer pearls Psal 19. Dauid vnderstoode this right wel to be so for hee prayeth that God woulde not take away his spirite from him but stablish him with his free spirit Psal 50. For where the spirit of the Lord is there is libertie and freedome from the seruice of the deuill from the slauery of sin We are by nature al of vs the children of wrath damnatioÌ„ earthly minded alwayes groueling to the ground being ouerloden burdened with the weight of our sinnes except we be raysed lifted vp by this spirit eueÌ„ as the soule maintaineth vpholdeth the weake brittle body It coÌ„meth to passe then in vs no otherwise theÌ„ we see it by experience in bladders the which if they be empty cast into the waters for the weight of theÌ„ they sinke foorthwith are drowned But if they be blowen filled with wind wherewith they be made light they flyt aboue the water swim EueÌ„ so it fareth with vs How heauie we are with sin our coÌ„sciences if we examine theÌ„ wel wil tel vs. Wherefore we caÌ„not but sinke being tossed in the waues of the sea of this world drowned with the inordinate desires passioÌ„s affectioÌ„s of this life being altogether voyde of this spirite which should beare vs vp froÌ„ these surges teÌ„pests of this life But now if we be filled replenished with this heauenly spirit theÌ„ shall we swim aboue triumph ouer sin wickednesse not be drowned with it Wherfore Paul wel weying with himselfe this daÌ„ger if we were destitute of the holy ghost willeth vs that we should not be druÌ„ke with wine wherin is excesse which maketh vs so heauie drowsie that we sinke but saith that should be filled with the spirit which causeth vs to mount vp to heaueÌ„ Therefore is it that he so ofteÌ„ times coÌ„maÌ„deth vs to walke in the spirit to do the works of the spirite which are loue ioy peace long suffering geÌ„tlenes goodnesse faith meekenes teÌ„peraÌ„ce We are with out this spirit as a ship in the sea without a gouernour or as a maÌ„ without his eyes in most dangerous case for tell me I pray you what is the cause why so many now a dayes run headlong to all wickednesse abominatioÌ„s some to whoredoÌ„e some to couetousnes some to druÌ„keÌ„nes some to pride some to theft robberies some to one sin some to another what is the reasoÌ„ I say but only this because God hath not giueÌ„ his holy spirit vnto theÌ„ to defeÌ„d theÌ„ froÌ„ these euils mischiefs And this cause doth S. Iude render in his Epistle for hauing rekoned vp the natural properties conditions of the wicked reprobate namely that they were despisers of gouernment autoryty as the Anabaptistes are defilers of the fleshe liuing in pleasure murmurers complayners walking after their owne lusts speaking proud things flatterers such like In the end hee addeth this as the cause mother of al these sinnes the not hauing of the spirit meaning in deede that because God hath not giuen theÌ„ his holy spirit therfore they were such kind of meÌ„ as he there painteth forth in their colours such as we dayly se here with vs. And yet for al this God is not bouÌ„d to any man to giue him his spirit as Paul proueth RoÌ„ 11. neither do they humble theÌ„selues to aske his grace by earnest hearty praier for theÌ„ should they haue it Iam. 1. By the lacke and want of this spirite in other men wee may easily see what a benefite we haue by him to keepe and defende vs so mercifully euery houre in all our waies and actions of our life If this spirit leaue vs neuer so litle while to our selues then we fal into an hundred mischaÌ„ces and euils as we see in Moses a singular man being left to his owne will and choyse but a litle he fell twise together to doubt and distrust of the power of the Lorde whether he were

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 cleÌ„se purifie our soules froÌ„ 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 theÌ„ 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 couÌ„tenaÌ„ce vpoÌ„ vs Psal 4. Thirdly it is coÌ„pared to a great mighty winde Act. 2. For as windes doe purge make wholsome the aire from his infectioÌ„ coÌ„tagiousnes so doth the spirit work in the hearts of his this purging from their old corruption coÌ„tagion of sinne by AdaÌ„ 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 staÌ„deth against theÌ„ 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 coÌ„firmed 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 kÃ©epe 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 teÌ„ple 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

as Dauid sayeth If thou take away thy breath from them That is his power from his creatures they dye So that here we see Gods prouidence ouer vs and all things For he woorketh dayly by preseruing and keeping his creatures in their estate as Christ saith My Father hitherto woorketh and I woorke by maynteyning things created For God is not like a carpenter that maketh an house and setteth it vp in deede but afterwarde neuer peraduenture seeth it againe but leaueth it to the dweller and owner of it the master thereof and careth no more for it If God shoulde deale so with vs it woulde be ill and wrong with vs for the deuill woulde dayly destroy vs if he did not keepe vs and all ours For we are not able to keepe our selues no not a minute of an houre Here therefore acknowledge in the mercie of God his Fatherly care and prouidence ouer vs and all his creatures 4 The last thing we learne of the creation of the worlde is the iustice of God how he gouerneth it rightly in equitie iudgement as the Prophet singeth All the waies of the Lord are iudgement equite For vnlesse hee dyd execute his iustice vpon the wicked they woulde destroy his Church but he keepeth them vnder as it were with a bridle and hampereth euen the proude tyrants and deuils of hell by his seuere iustice shewed vpon them So that the Lorde is iust in all his wayes yea his wil is a most perfite rule and patterne of iustice Dauid often repeateth this lesson to terrifie the wicked Iust art thou O Lorde right are thy iudgements Psalm 119. So sayde the Emperor Mauricius being killed by Phocas This do the wicked confesse theÌ„selues when they feele his heauy hand vpon them for their sinnes and offences as Pharao did when the hayle destroyed the cattell of Egypt saying vnto Moses Aaron I haue nowe sinned the Lorde is righteous but I and my people are wicked Exod. 19. Thus the reprobate whether they will or no must confesse the Lorde to be righteous in his workes For as the Lord is merciful to Forgive the sinnes of his children that are truely penitent and not obstinate so is he also a most iust Iudge ouer all the earth to execute his sharpe punishments vpon the malitous and wilful sinners The Iudge of the worlde doeth according to iustice as Abraham sayde of him when he was about to destroy Sodoma Gen. 18. I delite sayth the Lorde in iustice mercy and iudgement Ierem. 9. Examples of his iustice he hath shewed in the flood brought in vpon the wicked Example of his mercie in sauing Noe and his familie so that his iustice and mercie goeth alwaies together as Dauid saith I will sing of mercie and iudgement Psal 101. representing the person of Christ which should be in his kingdom as wel iust as mercifull a Lion of the tribe of Iuda to teare in pieces the wicked and a Lambe to preserue his with al gentlenesse softnesse Looke vpon Sodome how the Lord shewed there his extreme and seuere Iustice vpoÌ„ those miscreants to consume them with fire and brimstone from heauen most terribly Gen. 19. and as Peter sayeth Made them an example for all ages and posterities to come of his iustice against sinne and vncleannes 2. Pet. 2. But yet then hee deliuered iust Lot out of tentation and trouble Note his mercy in it to the good godly I might heere recken vp the examples of Sennacherib of Achab of Nabuchodonozor of Herode of Iulian and such other persecuting kings and Emperours against the Church of Christ whome all God in his iustice hath ouerthrowen and vtterly destroyed This we learne that God doeth also preserue the state of mankinde by his iustice that one doeth not ouerrunne another as wilde beastes Then by this wee learne to stand in feare of Gods iustice if we sinne at any tyme desperately least we be caught vp with it and suddenly consumed If his wrath be kindled yea but a litle blessed are al they that put their trust in him Psalme 2. For our God in his wrath and iustice is a consuming fire as Hebr. 12. And it is an horrible thing to fall into his handes If he be angry who may abide or stande in his sight when the hilles melte away and the sea is dried vp and the hard rockes cleaue asunder O that we had this consideration of his iustice before our eyes continually it would keepe vs from all sinne and vngodlines for therefore we sinne because wee feare not this iustice of the Lordes There is no feare of god sayeth Dauid of the wicked before their eyes therefore they sinne We see then what wee haue to note vpon this article of our Christian beliefe and what commodity commeth vnto vs of the creation of all thinges by God howe we gather and consider of his infinite greatnesse by his wonderfull woorkes for the heauens declare the glory of God and the firmament sheweth his handy worke And this is one way to come to God as to be without excuse before his tribunall seate in the day of iudgement when the secretes of all heartes shall be disclosed and all thoughts opened before the Lorde By this creation the heathen men are without excuse and haue knowen him generally as Paul sayeth Romanes the first chap. That which may be knowen of God is manifest in them for God hath shewed it vnto them For the inuisible things of him that is his eternall power and Godhead are seene by the creation of the worlde being considered in his workes to the intent that they should be without excuse because that when they knew God they glorified him not as God neyther were thankefull but became vayne in their imaginations their foolish heart was full of darknesse when they professed themselues to be wise they became fooles God is knowen three wayes by his works by his worde and by his holy spirit of adoption Although God be knowen by all these wayes of his elect yet he is knowen of the reprobate onely by his worde and workes which see the workes and heare his worde but neuer haue his Spirite directing them aright which is proper onely to his owne children Of the first way speaketh Paul in this place vnto the which the creation is a glasse to bring vs to a full consideration of his greatnesse Wel we learne by the creation of heauen and earth his power his wisedome his goodnesse and iustice and whatsoeuer else may be in God This is great comfort to the godly and bringeth great boldenesse vnto them and trust in the last day that they haue such a father and do beleeue in such a God as is maker of heauen and earth this teacheth vs our duetie to referre all our actions to his honour and glory to coÌ„fesse him alone to acknowledge that he made vs and not we our lelues to liue to him to dye to him to do al things for his sake

spirit by his grace and godhead which is euery where For he sayeth that he will not leaue vs fatherles but will come vnto vs which he meant by sending his spirit Iohn 14. We are not then to looke for Christes body here nowe vpon the earth as certaine heretikes do suppose euen as he him selfe saith Matt. 26. Me shal you not haue alwayes Surely this saying can by no meanes be true if his body be euery where in euery place at euery sacrament then is not his body departed from vs then is he not ascended into heauen but remaineth here still in the earth But the Angell sayde to the women that he was not there That was some place then he had a glorified body And it is said that heauen must conteine him vntill all things bee restored Act. 3. Surely being now ascended in body we neither reade of nor beleeue any other descension in body then that wherein he shall desceÌ„de to iudge at the latter day as the Angels spake to the disciples This Iesus which is taken vp froÌ„ you into heauen shall so come as ye haue seene him go into heauen So that vnles we see Christ so come down as he went vp we will not beleeue the papistes that say he is in the boxe or pixe much lesse them that say he is euery where making him in deede to haue no body at all but altogether swallowed vp by his diuinitie For tell mee I pray you if Christ had meaÌ„t his body should alway remaine here vpon the earth why did he say that he must depart from them They cannot meane it of his diuinity but of his humanitie Againe what needed his disciples to bee so sorowefull for his going away if they had had his body with them Here they answere The disciples had not his body visibly but his body inuisible or not seene But surely the disciples if they had vnderstoode it so as the Papistes say of his inuisible body they were not such children but that they would haue contented them selues as well with his inuisible body as his inuisible spirit and grace afterwardes therfore they would needes know howe they should be comforted when hee was gone from them Christ told them by his spirite although inuisible and not by his body inuisible which surely would haue comforted them although they saw it not if it had then bene with them as his spirite was but Christ meant no such thing and therefore promised euer his spirit to them and all others after and not his inuisible body This is a plaine case but I leaue to discourse of it any further because I intend in this booke to edifie and instruct the simple readers onely in the poyntes of Christianitie concerning their faith and not to make any treatise for the learned Seeing then wee haue a great hie Priest which is entred into heaueÌ„ euen Iesus the sonne of God let vs hold fast our professioÌ„ as the Apostle sayth and let vs goe boldly vnto the throne of grace that we may receyue mercie and finde grace to helpe in time of neede For this was the third point that I sayde was to be obserued of vs to weigh with our selues what profit and commodity thereby doeth ensue to all the faythfull that hee is in heauen Surely this cannot be but great comfort to al the faithful for they all are assured by Christes ascension that they also shall one day euen at the resurrection of their bodies ascende with him for he is gone to prepare a place for them as he testifieth in Iohn 14. I goe to prepare a place for you and if I goe to prepare a place for you I will come agayne and receyue you vnto my selfe that where I am there may ye be also Christ by his ascension hath opened the gates and doores of heauen and Paradise for vs which were shut against vs before so that wee had no entrance thither For this is most certayne and true that if the head be there then shall the body and members be there also and if our captayne be there then shall his souldiers which are we be one day with him and the master will haue there his seruantes to wayte and attend vpon him in his house And to be short seeing Christ is in heauen he wil haue his true Christians to be with him Is not this a great comfort in all troubles and hurlyburlies in this life to meditate vpon this that one day we shall come into the presence of our louing Master Iesus Christ Surely this would comfort any poore afflicted soule or body if he did remember it but we forget it and then what ioy can wee haue in this vale of miserie This comforted Dauid in his banishment saying When shal I come to appeare before the presence of God This reioyced Paul greatly when he sayd A crowne of righteousnesse is layde vp for me in that day when the Lord shal appeare 2. Timothie 4. So then this is the first and one of the greatest benefites that by Christes ascension wee haue an assurance of our owne For when Christ shall appeare then shall we also appeare with him in glory Colossians 3. But yet wee must remember that as Christ first suffered shame and reproche and bitter death also and so in the ende entred into heauen by diuers crosses and calamyties so must wee also for the most part enter in the same way with him for by many tribulations must we enter into the kingdome of heauen and all that wil liue godly in Iesus Christ shal suffer persecution For you knowe that the seruant must not looke to be better handled theÌ„ his master or the scholer to be in better case then his teacher nor we theÌ„ Christ Againe Christ by his ascension doth solicite al our sutes causes matters iniuries which we suffer to God his father For hee is our Atturney pleadeth for vs as Iohn sayth If any man sinne we haue an aduocate with the father Iesus Christ the righteous Is it not a great comfort to a poore man that can not make friendes or come vp to the prince because of costs and charges to haue alway one of the priuy counsell to helpe and further his sutes as readily and diligently as if hee were there himselfe So surely it is with vs wee haue alwayes Iesus Christ at hand with God his father being of his most priuy and secrete counsell to make requestes to God for vs continually to pardon our sinnes to grant vs grace and all other thinges necessary This is singular ioy to a godly heart so that wee neede not to seeke any other Mediatour as the Papistes doe as if hee were not sufficient of him selfe or as mercifull to heare vs as his mother or Peter or any other saynt in heauen This is their folly and madnes let vs be contented with our only Mediatour Iesus Christ because he is most able and most willing to heare vs yea biddeth vs to come to

Ephe. 1. and therfore in the place aboue recited this spirit is called the spirit of promise because it doeth assertaine and assure vs of all the blessinges and promises of God that are made vnto vs. In the Actes it is sayde that Lydia a woman being a seller of purple came to heare Paul preach the Gospel but marke what Saint Luke saieth whose heart sayeth he the Lord opened that shee attended to the things which Paul spake So that except God open our closed and hard shutte hearts by the secret inspiration of this holy spirite in vayne shall we eyther preach or the people heare We haue neede then all of vs before we come to heare his word pray to God to giue vs grace to perceyue vnderstand his will and mysteries to soften our stony hearts that they may receiue the worde and to circumcise our eares to heare it This it that Dauid sayde O Lord open thou mine eyes that I may see the wonderfull things of thy Lawe and againe O giue me vnderstanding I wil keepe thy Lawe Now Dauid knewe very well that all these things were done by the operation of Gods spirite as Paul sayeth The spirit hath reuealed these things vnto vs 1. Cor. 2. for it is hee that helpeth all our infirmities Rom. 8. This is the marke whereby God doeth seale and print in the forehead to be seene of all men those that are his and without the which no man can truely assure him selfe that he belongeth vnto Christ for as the same Apostle witnesseth If any man haue not the Spirite of Christ the same is none of his Nowe how greatly this holy spirit is to be desired of all of vs there is no man that hath read the Scriptures but well vnderstandeth This made Eliseus a notable man the scholer of Elias when his master bad him to aske of him what he would that he might do it for him before he was taken away from him into heauen that he asked his spirite to bee doubled vpon him whereby he might the better serue the Lord and his Church in his vocation and calling 2. King 2. and so by this spirit he wrought wonderful miracles and did much good by it to the whole kingdome of Israel Wee see by this petition of this notable father godly man what we also shoulde especially desire of God in our prayers not riches or wealth so much which al do perish but this holy spirite which liueth remaineth for euer in them that haue him and can neuer be lost or taken away And this is the self same thing that our Sauiour Christ would haue vs to aske in our praiers of God his father for speaking of praier to his disciples he sheweth that God his Father is most ready to giue vs our requests as soone as we aske of him as our earthly father is willing to bestow that vpon vs which he is able to giue And of all other things that God giueth he maketh mention of this spirit saying If ye which are euill can giue good giftes vnto your children how much more shall your heauenly Father giue the holy Ghost to theÌ„ that desire him Luk. 11. Signifying this Spirite to be the excellentest gift that God coulde giue or we desire of him We haue nowe heard the meaning of this article of the holy Ghost what it is and what are the wonderfull and comfortable effectes of it in the Church and howe the Lorde hath promised neuer to leaue his destitute of it vnto the worlds ende We haue seene also howe we must beleeue in him as the true and euerlasting God equally proceeding from the Father and the Sonne because he is the power and vertue whereby they doe worke and create all things Seeing therefore this heauenly spirit is so necessarie and so great a treasure let vs that are true Christians most duetifully thanke our heauenly Father for bestowing of him vpon his whole familie here in earth and vpon euery one of vs that are his seruants wherby we are knowen in the worlde and among our selues that wee are his owne And let vs also pray vnto our Lorde Iesus Christ the sender of this holy spirit to kindle and stirre him vp in our heartes dayly more and more that by his assistance we may haue an earnest feeling and lothing of our sinnes and so bee brought to doe his will and pleasure with a carefull keeping of all his commaundements vntill we all come to a full perfection in Iesus Christ euen vnto that hope which is layde vp for vs in the newe and heauenly Ierusalem which Christ hath purchased full dearely for vs with his owne precious heart blood To whom with his Father and the holy ghost three persons in trinitie and yet one God in vnitie be rendred all prayse honour glorie and thankes giuing both nowe and for euermore Amen The ninth Lecture vpon the ninth Article of our Christian fayth The holy catholike Church the communion of Saints WE haue declared alreadie vnto you three parts of this our Christian fayth the fyrst wherein we doe beleeue and confesse the Father to bee the Creator and maker of all things the seconde part wherein we acknowledge the Sonne Iesus Christ the redeemer of mankinde the thirde sheweth vnto vs the holy Ghost the comforter of our heartes and the confirmer of all these things which are conteyned in these former eyght articles which we haue proued all out of the euerlasting worde of GOD. Nowe followeth consequently the fourth part of our Christian beliefe which is concerning the Church the ninth article with other three which are annexed vnto the Church as the especiall blessings and benefites which flowe and issue out of the former partes and alwayes doe accompanie and followe the spouse of Christ The causes and matter of our saluation being alreadie handled the effect doeth followe which is the Church Otherwise in vayne shoulde God create and Christ redeeme and the holy Ghost inspire and confirme these benefites and giftes vnlesse there were some that myght bee partakers of those treasures brought out and founded by the blessed Trinitie Againe seeing the kingdome of Christ is euerlasting it is very necessarie and requisite that there be alwayes some which may acknowledge him for their King and gouernour To this ende hath Christ his continuall Church and shall haue to the ende of the worlde as he hath had euer from the first beginning The meaning therefore of this article is this I beleeue that God almightie hath alwayes had from the first creation of the worlde and hath presently and shall haue vnto the consummation of the worlde his Church here in earth which is the coÌ„munion of Saints that is to say a company and congregation of faythfull men and women which doe truely beleeue in Iesus Christ acknowledging him for their onely Sauiour and seruing him according to his worde receyuing his Sacraments and taking holde of all his mercies and benefites by fayth onely

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 resurrectioÌ„ shal be of the flesh not of the spirit that is to say that the spirit or soule of maÌ„ shal not rise because it is immortal dieth not But the body which before aswel by the reasoÌ„ 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 TheÌ„ 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 Â¶ 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.

mightie Father So it is said in the beginning of our prayer Our father to comfort vs but it is said also in heauen to magnifie his power greatnes ouer al things Likewise in the giuing of the Law it is saide Heare O Israel I am the Lorde great terrible no doubt to put theÌ„ in mind to feare him reuerently and not to presume vpon him But yet he addeth comfort afterward saying Thy God to deliuer thee hereafter which hath bene thy God already Thus we see that both must goe together Gods iustice and Gods mercie as Dauid said Thy rod thy staffe they coÌ„fort me Psal 23. Wee call him father not in respect of our creation for so he is our Maker and Creator neither in respect of our gouernment for so he is our Lord and master and those names are not so comfortable vnto vs because hee is so that is a Lord and maker euen to the wicked and reprobate But wee call him father first in respect of Christ which is his onely begotten and beloued sonne Then in that we are his children adopted in Christ our elder brother which hath made vs all sonnes and children to his heauenly father by his death and passion by his obedience by his fulfilling of the lawe and by his satisfaction for our sinnes as Iohn saith Chap. 3. Behold what loue the father hath shewed vnto vs that we should bee called the soÌ„nes of God This is a marueilous comfort that the God of the whole earth the Lord of lords is a louing father vnto vs. And this is in Christ Iesus that wee haue this dignity prerogatiue aboue others not in our selues nor by birth and nature for so we are the sonnes of Gods ire wrath of coÌ„deÌ„natioÌ„ because of our sinful father AdaÌ„ transgressing Gods coÌ„mandemeÌ„t WheÌ„ we name him almighty we do not coÌ„ceiue him to haue such a power which he doth not vse but in saying this we confesse and acknowledge that he hath al things creatures vnder his power obedience euen the deuils themselues as we see in the Gospel how they submitted theÌ„selues to Christ the sonne of God how he asked leaue before he could do any thing to Iob Iob. 1. Again we must needes grauÌ„t that being omnipoteÌ„t and almighty he doth all things that are done he ruleth gouerneth heauen earth the sea and hel all things in them the whole world at his beck doth bend yeld it self So that our God being so mighty is not an idle God in heauen as the wicked do imagine but disposeth al things by his iust wise prouideÌ„ce howsoeuer they fal out nothing coÌ„meth to passe wtout his wil and couÌ„sel no not the flight of Sparrowes Mat. 10. For if the Lord should not vphold heauen and earth yea the whole world with his power it would fal to nothing to dust ashes therefore it is said that Christ doth susteine all things by the worde of his might Hebr. 1. And here our faith hath a double coÌ„fort by the prouidence omnipoteÌ„cie of God First because it considereth that God hath sufficient power to defende his Church SecoÌ„dly because he is willling to do it It foloweth maker of heaueÌ„ earth This proueth that he is almighty because he hath made heaueÌ„ earth of nothing when it was not Gen. 1. And this doth notably confute the wicked false opinions of the Philosophers as Plato Aristotle who greatly to the derogation impairing of Gods glory power thought held that the world was eternal froÌ„ the beginnings and neuer made neither should haue ende But this is false blasphemous against God We learne here another lesson in our faith that the world was made and had a beginning and shall haue an ending as Moses proueth the one Peter the other 2. Epist 3. Chap. Now by making of heaueÌ„ and earth we vnderstand al things conteined in heauen earth as the sea For Dauid saith The sea is his and he made it 95. Psa The things in heaueÌ„ as his angels the things in earth men beasts fishes foules worms al other sensles creatures whatsoeuer It is therfore as if we should say maker of al things visible which we see inuible which we see not as in the Creed of the couÌ„sell of Nice in more fully expressed And this was done because of the Heretikes called the Maniches which did appoynt two beginnings of things created the one good which was God and him they made the beginner of all good thinges the other they imagined to be ill which was the deuil and him they set ouer the euill things and supposed him the maker of them But these men were deceiued which thought any ill thing to be created and made ill at the first for the scripture doth otherwise pronounce of al things that they were exceeding good Genes 1. But in that any thing is ill it is by deprauation and corruption by the sinne of man of Adam and not by creation for the deuill was made an Angel but he fell and lost his first estate and so became a deuill and wicked spirit by his owne corruption and will as Peter proueth 2. Epistle 2. Chap. Nowe if the deuill made some things theÌ„ God made not al but what saith the scripture The Lord hath made al things for his owne sake he saith not some things but al nay he goeth further addeth euen the wicked for the day of euil not that he created them wicked for hee made them in Adam perfit and good but he hath appointed them to serue to his honour and glory although they bee vessels of wrath he is glorified in them after a sort although not so as hee is glorified in the good For therefore dyd he sturre vp Pharao King of Egypt because he woulde shewe his glory vpon him Rom. 9. Seeing then God hath made heauen he hath made also all the ornaments of heauen as the heauenly spirits the Sunne the Moone the Starres to gouerne the earth by their light For in that we giue him the creation of the greater wee must needes graunt the lesser and hee that can make the great and huge heauens of nothing is able also to make the things conteyned in them of lesse importance As concerning the Angels it is sufficient for vs to know that they were all made of the Lorde for his wil and pleasure to be his ministring Spirites to execute his commandementes and iudgements against the wicked and for to serue for those that shal be heires of saluation Hebr. 1. It is but curiositie to enquire of the time of the creation or of the orders and estate in heauen Moses telleth vs a good and short lesson that heauen and earth were made perfect in sixe dayes with al the hostes and furniture of them and saieth no more of this matter to teache vs sobrietie in these things to wade no farther then we haue the warrant of the worde

of life So then as we are crucified with Christ vnto sinne and dead and buried thereto so must wee rise againe with him vnto righteousnes But of this more God willing in that article of his resurrection The last thing to be noted in this death of Christ is the paynes which he suffered which is called his descension into hell Although this bee last in wordes yet in sense it is to be ioyned with his crucifying and went before his death in body and buriall in the sepulchre The meaning therefore of this his descension is this that Christ our sauiour to redeeme vs both in body and soule which had offended God suffered the tormentes of hell the wrath infinite of his father for the time not onely in body but also in soule and did abide the most bitter and vnspeakeable sorowes of death in his minde and conscieÌ„ce pressed downe with the burden of all our sinnes as if hee had bene forsaken of God his father In this hell and torment partly he was in his heauy agony in the garden when he swette as it were teares of blood trickling downe from his face his soule was verie heauie and sorowfull euen vnto the death so that there came an angel and comforted him from heauen Luke 22. This hell was so great vnto him that he prayed his Father if it were possible that the cuppe of his passion myght passe from him Yea which was most of all he was compelled for the very anguish and griefe of heart and soule to say and cry out O my God my God why hast thou forsaken me So that all the things that Christ suffered before were nothing to this that now he suffered wheÌ„ he cryed out for very payne extreme sorowe of minde For we must remeÌ„ber that Christ vpon the crosse did not only suffer paines in body as they did which were crucified with him which were the paines that the Iewes did put him to but farther he suffered the extreme wrath of God his father hanging vpon him heauier then heauen and earth which no angel was able to endure therfore that he might be able to endure and to coÌ„quer it it was necessarie that he should be God also as well as man For he suffred for all the sinnes originall and actuall in thought worde and deede of all men that euer were or are or shall be from the beginning of the worlde from Adam vntill the ende of it I say he hath suffred sufficiently for them all and as great paynes and torments as any damned soules in hell can or shall suffer And was not this an hell trowe you vnto our Sauiour to abide in his bodie and soule all these torments which can not be vttered with any eloqueÌ„ce or tongue of man Nothing had bene done for vs if Christ had dyed the common death of the body onely as other dyd It was necessarie therefore and very expedient that we might be perfectly redeemed in both partes both body and soule that hee shoule feele the seuere punishment of the vengeaÌ„ce of God because he powred out his soule an offering for sinne and tooke vpon him our part which were the malefactors and offendors to bring vs vnto the fauour of God againe We must not thinke then yea God forbid we shoulde that he suffered no more payne then the Iewes put him to or the other two dyd which hanged with him For we see they cryed not out as Christ dyd for they felt not so much as he did which suffred for the whole worlde And all this was for our cause Let vs then applie it as a medicine to our wounds otherwise it will not heale vs. Take the shielde of fayth that when yee are in great torment and griefe for your sinnes as Satan doeth many times obiect them vnto you when yee are euen at the brinke of desperation then this will be a notable comfort vnto you to beare off all assaultes and grieuous tentations yea to quench the fiery dartes of the deuil to remember that our Sauiour Christ suffered the torments of hel euery one of them to deliuer you from theÌ„ This one lesson if it be well learned surely setled in our hearts will heale a wounded conscience will rayse vs vp from the gates of hel and will in our greatest distresse be very sweet vnto vs. Be our sinnes neuer so many either as the sands of the sea or as the starres of heauen as they can not be so many yet Christs mercy is aboue theÌ„ all greater theÌ„ they hath paide a sufficient price and ransome for them all If they were as redde as purple or as crimson yet they shal be made as white as wool and like to snowe Esay 1. A notable coÌ„fortable place for before the Prophet sharply rebuked them of their grieuous sinnes and offences and nowe in these words promiseth them mercy if they will repent and amende and so turne to the Lord with their whole heart In this that Christ hath suffered the tormentes of hell for all we gather that all that are saued are saued by Christ alone from Adam vntill this time and to the ende of all the world for he is the lambe slayne from the beginning of the worlde Reuel 13. That is to say his death and passion was as effectuall to redeeme al that were before him that dyd beleeue in him that he shoulde come as it was auayleable afterwarde to saue all that are after him which do beleeue that he is come in the flesh already to saue them This is that that our Sauiour meant when he sayde that Abraham reioyced to see his dayes and sawe them that is reioyced in Christ that he shoulde be his Sauiour For none other is there giuen vnder heauen wherin we must be saued Actes 4. Thus wee see what is meant by these words descended into hell howe he suffered hellish tormentes for vs not that his soule went into hell after his death for it was in paradise in the hands of God as he commended it to his Father as the soules of the blessed are his body was in the graue Neither is there any place of scripture to proue any other discension theÌ„ this which is ful of trueth comfort They alledge yâ— place of Dauid Psal 16. 10. But that doth proue vnto vs his resurrectioÌ„ that his body shoulde not be left in the graue as others were to see corruption and to rotte as Peter doeth apply it Act 2. 27. to proue his resurrection from death and not his descension into hell The place of 1. Peter 3. doeth shewe that the Spirite of Christ was in the dayes of Noe and preached by him to the wicked which were then rebellious and disobedient and are nowe damned soules in hell which he tearmeth spirites in pryson This is the meaning of Peter in that place as also good interpreters doe prooue Neyther did Christ descende into hell to fetch the godly Patriarkes

him for our causes Matthewe 11. Come vnto me all ye that trauell and are laden and I will refreshe you Therefore we may boldly and safely goe vnto him in our neede and necessitye and feare not Which of vs is it that if the prince did byd vs come at the first to her and not to any other of her priuy chamber but would come most willingly and be glad so to do Why theÌ„ come wee not to God at the first saying in his worde Cal vpon me in the day of thy trouble and I will heare thee Why come wee not to Christ that so louingly biddeth euery one of vs Wel let vs holde this for an vnfallible principle Christ being ascended is our onely spokesman neither let any man thinke that it is with Iesus Christ the king of all kings as it is with princes of the earth that because he is so hie and in so great dignitie and maiestie hee doth not therefore regarde or respect vs here vpon the earth so lowe nay Dauid telleth vs the contrary and meeteth with this obiection for hee sayth In deede the Lorde is hie aboue al nations and his glory aboue the heauens But yet hee sayeth that he abaseth himself to behold the things in heauen and in earth yea he rayseth the needy out of the dust lifteth the poore out of the dounghill to set him with princes Psal 113. So we see although the Lord be hye yet he hath respect vnto the lowly And Iesus Christ notwithstanding he be in all pleasure blessednes yet he thinketh vpon vs because he hath sometyme felt yâ— like miseries with vs we haue such an hie Priest that can be touched with our infirmities euen at this time also as he sayde to Paul persecuting his sayntes Saul Saul why doest thou persecute me Christ counted himselfe then to be persecuted although he were in heauen because his poore members were afflicted Actes 9. In deede princes here and noble men with vs many tymes knowe not the misery of others nay regarde it not because they haue neuer felt the like smart and knowe not what hunger or thirst or nakednes or imprisoÌ„ment or banishmeÌ„t or lacke of lodging meaneth not hauing suffered the like themselues But I say the case is farre otherwise with Christ who knoweth better what we lack then we our selues doe and hath borne the like burden with vs and doeth not forget vs nowe in his glory and honor as many do their poore friends wheÌ„ they are aduanced to any promotion dignitie by others Wherefore as Ioseph in all his rioltie and glory remembred did acknowledge his poore brethren before Pharao and all his house so doeth vndoubtedly our Sauiour Christ thinke vpon vs his poore brethren saying I will declare thy name vnto my brethren and he wil not be ashamed to confesse vs in heauen before his father and all his holy Angels For howe should the head be ashamed of his body or the husband of his wife Christ is not ashamed of vs his spirituall kinred as we are ashamed of our kindred many times when we are exalted aboue them nay hee is neuer ashamed of vs vnlesse wee be first ashamed of him For then in deede hee sayth Hee that is ashamed of me and my sayings here in earth before men I wil also be ashamed of him in heauen before my father and he that shal denye him here hee wil deny him there but hee that shal confesse him here he will confesse him there Mar. 8. Furthermore we are to vnderstand that although Christ by his ascension hath taken away his body from the earth which was not necessary for vs yet he hath left vnto his Churche and giuen vnto it as a most sure and firme pledge and earnest peny of his good will towardes vs his holy spirit alway crying in our heartes Father father working in vs that which is good acceptable in his sight This is the greatest comfort that may be to the faythful in this lyfe and therefore is this spirit oftentimes called by our sauiour Christ The coÌ„forter And this great and singular benefit we haue by his ascension for he sayde that vnlesse hee went his way from them the comforter would not come but if he went he would send him as in deede he did after his ascension most plentifully and doeth at this day vnto his giue his spirit either in greater or lesser measure to some more to some lesse as hee thinketh good This benefite then doe wee enioy by his bodily presence departing for a time from vs. This gift is to our soules the fountayne of life and the very welspring beginning of all our Christian regeneration and newe ã€ˆâ—Šã€‰ in Christ and so is called the spirit of Adoption because it is proper to Gods children and none other This spirit doth leade vs into al trueth mortifieth our euil deedes killeth sinne in vs reuiueth all goodnesse within vs maketh vs merry in the Lorde reioyceth vs in troubles and doeth neuer leaue vs destitute altogether of some comfort or other For this pledge out of our hearts can neuer be taken away all other worldly things may be taken away as from Iob they were who lost his goods lands wife friendes and children his bodye was afflicted his soule tormented yet in the middest of these calamities he had a comfort of this spirite in that he coulde say in fayth I knowe that my redeemer liueth which he â—therwise coulde not doe but by the motion and helpe of the holy Ghost as Paul â—eacheth vs to the first Corinthians the â—â—elâ—t Chapter in these wordes I declare vnto you brethren that no man can saye that Iesus is the Lorde but by the holy Ghost verse 3. Seeing then wee haue by Christs ascension the first fruites of his spirit we ought also to ascende with him into ã€ˆâ—Šã€‰ if not in body yet in soule in minde and heart and all our affections For where our treasure is there shoulde our hear the also Our treasure and only treasure Christ Iesus is in heauen therefore let our hearts he wholy with him as Paul saith Our conuersation is in heauen from whence wee looke for the Lord Iesus who shall transfourme our vile body that it may be made like to his glorious body Phil. 3. So that as wee haue to learne by Christes resurrection a spirituall resurrection here in this life from sinne In like sort we learne also by these wordes of Saint Paul an holy and spirituall ascension into heauen by our desires and thoughts that we may ioyne to him euen nowe in fayth and spirite till wee all meete in body there at the fast day And truely if we coulde keepe our mindes so ascending vp into heauen it woulde be very benificiall for vs and ridde vs out of many daungers Wee see and learne by experience that the byrde is neuer insnared and caught of the fouler vntill he lyght and sit vpon the earth wheÌ„ he falleth to

the ground then is hee subiect to gunshatte or other snares and daungers So it is with vs if our mindes were fixed aboue vpon heauenly things Satan coulde not take vs in his trappes but when they are altogether cast downewarde vpon the earth and earthly pleasures then we fall into his baytes and are entangled in his grennes Therefore as Christ is ascended so let vs also ascende in minde cogitation vnto him for Christ doeth bidde vs tome vnto him and this saying standeth in his full force nowe as it did when â—e spake it here with vs vpon the earth and we must come vnto him nowe Let vs then come and resorte vnto him by our earnest and heartie prayer for then wee talke with him For prayer is sayd to be a speach and communication with God and a lifting vp of our heartes vnto him in heauen We shoulde remember then that as often as we pray we speake to the maiestie of God and therefore shoulde come with feare and reuerence Let vs also come to Christ to heare hâ—â— comfortable worde and Gospel For when we heare his worde preached vnto vs or reade it our selues we must consider that God speaketh vnto vs and therefore giue diligent and attentiue heede to the things thou hearest lest they slip out of thy minde Againe let vs also ascend and come to him by heartie thanke sgiuing for al benefits receyued in our body and soule both temporall and spirituall This is to ascende vnto Christ in this life Seeing therefore that by the blood of Iesus we may be bold to enter into the holy place by the new liuing way which he hath prepared for vs through the vaile that is his flesh seeing also we haue an high Priest which is ouer the house of God let vs all draw neere with a true heart in assurance of fayth our hearts being pure from an euill conscience and washed in our bodies with pure water Let vs keepe the profession of our hope without wauering and let vs ascende whither our forerunner Iesus Christ is entred and ascended for vs already euen into the heauen of heauens Another singular coÌ„â—ort â—or to â—ead our faith vpon by Christs ascension is his power to strengthen our weakenesse for we beleeue nowe that Christ hath taken full possession of his most glorious kingdome is entred into glory to whom as Saint Peter sayth The angels and powers and myght are subiect and whatsoeuer else For God hath sayde vnto him Sit thou at my right hande vntill I make thine enemies thy footestoole the Lord shall send the â—odde of thy power out of Sion be thou buler in the middest of thine enemies Psal 110. So that wee may boldly saye as Dauid sayde sometime The Lorde is our shephearde yea the Lorde Iesus is our King therefore shall wee lacke nothing For tel me I pray you what good thing can we want Christ being our heauenly King and hauing nowe all power and authoritie giuen vnto him and sitting at the ryght hand of the almightie Father Surely his seruantes shall enioy all things as he sayeth He that ouercommeth shall inherit all things and who is he that ouercommeth but Iesus Christ in whome we by his power and vertue ouercome also that as hee is made heyre of all things so myght wee also bee made ioynt heyres with him Wherefore wee knowe Christ no more in his mortalitie and humilitie Yea although wee had knowen Christ after the flesh yet hence foorth knowe we him no more after the flesh but after the woorking of his myghtie Spirite whereby hee is able to subdue all things to him selfe Philip. 3. For here we must consider that Christ hath thus ascended into glorie for vs and hath receyued giftes for men euen great spoyles of the enemies to enrich his Church This is our reioycing which wee haue dayly in Christ Iesus here is the ioy patience and victorie of the Saints of God for he must reigne vntill hee hath put all his enemies vnder his feete Who then can he discouraged with any thing that befalleth vnto him eyther of bodie or griefe of minde or losse of goods and friends Is it not Christ that dyed for vs and which is rysen againe who is also at the ryght hande of God and maketh request for vs Who shall say any thing vnto our charge who shal condemne vs If Christ be on our side as hee is most certaynely being our head who then can bee agaynst vs howe can wee sacke any thing in this lyfe when God hath giuen his Sonne for vs What man or woman woulde thinke to lacke any thing earthly that had a King to his Father or a Prince to bee his brother and shall wee bee of so litle fayth to thinke that wee can lacke ought hauing GOD the great King ouer al the world to be our louing Father and Iesus Christ his Sonne the Prince of all princes to bee our owne brother This were madnesse to thinke or conceiue but yet if wee bee wauering through incredulitie let vs saye and waye with the man in the Gospel Lorde helpe my vnbeliefe and with the Apostles let vs saye Lorde increase our fayth in vs and make it strong agaynst all tentations of Satan Seeing then that Iesus Christ is of that power that he is able to bring to passe all thinges Gods children may assure them selues of a singular defence agaynst all their enemies For who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or peryll or sworde Nay dearely beloued I am certaynely perswaded that neither death nor life nor angels nor principalities nor powers nor thinges present nor thinges to come nor heyght nor depth nor any other creature shall bee able to separate vs from the loue of GOD which is in Christ Iesus our Lorde for in all these thinges wee are more then conquerours through him that loued vs and this is our Christ that sitteth in the heauens for vs. By this his glorie and power euer since his ascending hee hath mayntayned the estate and welfare of his Congregation and will doe to the ende of the worlde The last thing wee learne by Christes ascension is this that he is also ascended to leade captiuitie captiue that is to say to beate downe and ouerthrowe all his foes and such as ryse vp heere agaynst him so that as his power is a great comfort to his spouse so it is as great a terrour and griefe to the wicked reprobates to thinke or to consider of it For it maketh them to frette and fume and to bee euer at their wittes ende for sorowe and griefe that hee must ouercome in spite of their teeth Then wee learne that our enemies shall not alway tryumph ouer vs they shall not still haue vs in their bandes in pryson and thraldome but one day they surely them selues shall come to confusion and shame The Scriptures when they will paynt out Christ vnto vs

of heauen for yâ— elect not their works but because they were blessed of his father and that the kingdome was prepared for theÌ„ before they were borne or did any good workes for it yea before the fundations of the worlde were layde as Paul Ephes 1 sheweth most notably Wherefore good Christians flee the corruption which is in the worlde and giue great diligence to bring forth good works for those are good and profitable vnto meÌ„ and so ye shall be knowen to bee good and fruitfull trees Ioyne moreouer vertue with your faith with vertue knowledge with knowledge teÌ„perance with teÌ„peraÌ„ce patience with patience godlines with godlines brotherly kindnesse with brotherly kindnes loue For if these things be amoÌ„g you and abouÌ„de they wil make you that ye neither shall be idle nor vnfruitfull in the acknowledging of our Lorde Iesus Christ and he that hath not these things is blinde and can not see a farre off and hath forgotten that he was purged froÌ„ his olde sinnes Giue therefore diligence to make your calling and election sure for if ye doe these things ye shal neuer fal for by this meanes an entring shall be ministred vnto you abundantly into the euerlasting kingdome of our Lord and sauiour Iesus Christ We haue heard nowe the sixe articles that appertaine to the person of Iesus Christ and conteine the benefites he hath wrought for vs wherein is our whole saluation For if we seeke saluation his name Iesus doeth shewe it is in him alone If we desire puritie it is in his conception If we require a kinde of familiaritie and gentlenes wherewith he hath made him selfe like vnto vs we shall haue it in his natiuitie Wouldest thou haue redemptioÌ„ for thy sinnes looke it in his passion and death If newnes of life thou hast it in his resurrection If inheritance of the heauenly kingdome it is in his ascension If thou askest a full possession of it thou shalt haue it when hee commeth to iudgement To be briefe If thou desirest the giftes of the holy ghost absolution remission of sinnes satisfaction and purgation for thy vnclennes reconciliation mortification of the flesh and at a worde all treasures of euery heaueÌ„ly gift thou hast them all in Iesus Christ as in a well euer springing and a fountaine that is neuer drie Of whose fulnes thou and all men haue receiued and he is made of God the father vnto thee wisedome righteousnesse holinesse and redemption that thou shouldest glorie in him alone Take heede therefore that seeing he is all in all to thee that thou goe not from him to any other or ascribe any one part or portion neuer so litle of thy saluation to any creature whatsoeuer For if thou doe thou marrest all Iesus Christ will haue all or neuer a whit as Esaie sayeth I will not giue my glorie to an other Well to conclude this article let vs giue to Iesus Christ most humble and heartie thanks that he wil one day come downe from heauen to fetche vs vp thither vnto him to immortall blessednesse and let vs in the meane time desire of him the spirit of patience to wayte for his comming to iudgement for our full redemption that we may haue our oyle our garmentes and our lampes ready that we may be waking when he shall knocke and open the doore forthwith vnto him that in so doing we may enter in with him to the mariage there raigne perpetually with him in the glorie of his father Which he grauÌ„t vnto vs for his sonnes sake to whom with the holy ghost three persons and one immortall God in vnitie bee rendred all prayse glorie and giuing of thankes from this time forth for euer more Come Lord Iesus quickly Amen so be it The eight Lecture vpon the eight article of our Christian fayth I beleeue in the holy Ghost HAuing ended two partes of our Christian faith the one coÌ„cerning God the father in the first article the other concerning Iesus Christ the second person in trinitie conteined in the sixe articles folowing nowe foloweth in order the third part concerning our faith in God the holy Ghost which is the third person in trinitie And this is the eight article of our beliefe I beleeue in the holy Ghost that is to say I that am a Christian man do beleeue and trust in God the holy ghost the third person in the blessed trinitie which proceedeth equally from the father and the sonne being the naturall essentiall power of them both of the same substance Which spirite sanctifieth comforteth me in all troubles and assureth me that I am the childe of God and seruant of Iesus Christ and shall haue his benefites plentifully powred vpoÌ„ me Out of this article we learne two things first what is the holy ghost secondly what are his effects workes as well in it selfe as in man in whose heart it worketh and moueth him forward to that which is good to imbrace and followe it with all earnestnes but to hate and abhorre from the heart that which is naught and wicked This holy ghost or spirit is the euerlasting power and infinite might of God the father which spirite is no creature but a creator of all things and very God because we are here taught to beleue in him which suerly except he were very God were idolatrie to do for we must not beleue in any creature or put our trust in any but in God onely And that the holy ghost is God which certaine heretikes haue denied it is manifest in the fift chapter of the Actes of the Apostles where saint Peter speaking of the holy ghost nameth him God For he reprehendeth Ananias and Sapphira his wife for their hypocrisy and dissimulation and telleth them that they lyed vnto the holy ghost and immediatly after sayth that they lyed not vnto man but vnto God In the first of Genesis it is sayde that the spirite of the Lorde moued vpon the waters This was the third person in trinitie which except he had bene God could not haue so moued vpon this great depth and secretly by his power and maiestie preserued and maintained it from falling to nothing Dauid saieth All things were made and created by the breath of his mouth Therfore if he made al things he was very God For this is proper to God alone to make to create things That argument of Paul in the 1. Cor. 2. chap. doth sufficieÌ„tly proue this matter vnto vs where hee saieth that this spirit searcheth al things yea the deepe things of God and that no man knoweth the things of God but the spirit of God Now if the spirit of God knoweth al things searcheth al things theÌ„ is he very God for no creature doth this If this be so theÌ„ we rightly beleeue in the holy ghost here we gather this singular comfort that we may pray to this holy ghost at all times for his helpe to impart some of his knowledge vnto vs

because he hath all knowledge and vnderstanding This is the doctrine that we gather generally of this that the holy ghost is true very God For verily except he were God Christ would not coÌ„maunde his disciples to baptise in the name of the holy ghost putting him in equall condition and estate with the father and him selfe Not that we affirme that there be three Gods but this we meane In the one and inseparable diuine nature and essence of God we vnderstand three persons by them selues distinct one froÌ„ another But this mistery of the trinitie may better be beleeued and so it is of the faithfull then fitly expressed of any I leaue it therefore to speake any further of it vntill in the resurrection we shall see it as it is and perceiue that by sight eueÌ„ face to face which nowe wee conceiue by our fayth onely Thus much of the holy ghost the third person in this trinitie Now let vs consider the wonderfull effectes of it which is a thing more profitable for vs. The effectes of the holy ghost are of two sortes eyther as they are considered in him selfe or as they are in the children of God the effects of the holy ghost in him selfe are the creation of the worlde the preseruation of it with al things therein from the beginning vnto this day Wherein we learne to giue thaÌ„kes to this holy spirit for his goodnes extended vnto vs to pray to him coÌ„tinually to mainteine vs by his power vertue that we fall not away from him For if hee take away his strength and operation from vs wee are as blynde men groping for the waye And this is that that Dauid speaketh of in his Psalme 104. If thou hide thy face they are troubled meaning all his creatures Agayne If thou sende foorth thy spirite they are created and thou renuest the face of the earth But our purpose is especially to speake here of those good giftes and effectes which this holy spirite doeth worke in men chiefly in the elect For there is no man but hath had some good gifte at one time or an other either in body or in soule from this holy spirit For strength beauty learning eloquence witte knowledge vtterance policie the gift of healing of tongues of miracles and such like are from aboue although these are common as well to the ill and reprobate as to the good and elect sonnes of God as Paul doth shewe and declare more at large in the 12. 13. 18. chapters of the 1. Corinthians Our meaning is to speake chiefly of the graces of Gods spirite in the hearts of his chosen as of fayth hope and loue vnfayned of the spirit of sanctification and adoption which are proper only to the elect and good are neuer coÌ„municated to the wicked Of this spirit spake our sauiour Christ to his disciples that he would sende him vpon them and that the world could not receyue him This is that spirit by whome the father doeth place and put the elect in ful possession of all the goodes and inheritance of Iesus Christ and doeth keepe and preserue vs euery houre and doeth make vs partakers of all thinges necessary to saluation which thing it bringeth to passe when as it doeth create in our heartes and beget that excellent instrument of faith the chiefest worke of the spirit which bringeth foorth as a most fruitefull tree all other good fruites and workes of a ChristiaÌ„ man This faith doth the holy ghost ingender in our heartes when we heare the Gospel of Christ preached it is confirmed encreased in vs by the duely and reuerent receiuing of the sacraments of Christ By this faith after it is wrought in vs by the motion and operation of the holy spirite wee apprehend and take holde of all Christes benefites merites works and good deedes whatsoeuer and they are made accounted ours as if wee had done them our selues O wonderfull gift of the holy ghost that worketh so precious a iewel pearle in our heartes as farre surmositeth the price valew of euery thing beside This is the first effect of the holy ghost is marueilous in our eies An other property effect of this holy spirit is sanctification holines of life in the good godly only therfore he is called the holy spirit for this worke of holines in vs. For as it is proper to the father to create to the sonne to redeeme and raÌ„some so in like sort it is proper and peculiar to the holy Ghost to sanctifie Gods childreÌ„ effectually to moue their mindes to true holinesse And of this effect doth S. Paul speake in the 1. Cor. 6. shewing the Corinthians that they were wicked men as fornicatours idolatours extortioners couetous theeues such like but saith he you are washed but you are saÌ„ctified but ye are iustified in the name of the Lorde Iesus and by the spirite of our God As if we would say those good graces gifts of God were wrought imprinted in their consciences hearts by the persuasion of the holy ghost Necessarily therfore after our beleefe in the father the sonne followeth our beleefe in the holy ghost For whatsoeuer coÌ„meth froÌ„ theÌ„ as all graces do they are signed sealed vnto vs by the warraÌ„t of the holy ghost Wherefore it is fitly compared to a seale whereby al the promises of the blessings of God through Christ are deepely ingrauen in our hearts that they caÌ„ neuer theÌ„ce be rased out any more but shal coÌ„tinue for euer As we see the writing to be to no effect without a mans hand seale no more are the graces of God vnto vs to any purpose vnlesse he seÌ„d the earnest of his spirit into our hearts which doth coÌ„firme theÌ„ vnto vs and assertaine our coÌ„sciences the we are his childreÌ„ he our father Rom. 8. This is a notable effect is in such sort tasted of the godly approued of theÌ„ as neither the wisedoÌ„e of that world nor the sense vnderstaÌ„ding of man is able to coÌ„prehend neither caÌ„ yet be perceiued by the eyes of meÌ„ for these things are spiritually iudged discerned therefore no maruel if godly meÌ„ hauing the spirit of God and speaking therewith are mocked and derided of the carnall men in this worlde which haue him not neither can iudge any thing of him 1. Cor. 2. This spirit although it be one the same not many or deuide 1. Cor. 12. Ephes 4 yet in respect of the diuers sundry effects operatioÌ„s of him in the church of Christ hee is called termed by the name of seueÌ„ spirits that is of many for his manifold gifts As in the fourth of the Reuelat it is said There were seueÌ„ laÌ„pes of fire burning before the throne which are the seuen spirites of God that is a seuen fold spirit of God This spirit is called A spirit of wisedome and vnderstaÌ„ding a spirit of strength and

this holy spirite of God by whome ye are sealed vnto the day of redeÌ„ption by your corrupt communication proceeding out of your mouthes and seeing he will be content to tarry with you and make his abode in your houses let all bitternes and anger and wrath and euill speaking be put farre away from you with all wickednesse For surely if these thinges be among vs he will depart from vs and then he leaueth vs to our owne willes This can not bee but a great griefe of minde for if our friende shoulde goe away from vs by our vncourteous dealing and vsing of him we woulde be sory much more shoulde we be sorie when such a friende departeth and leaueth our companie because we are giuen to vice and naughtinesse whose presence was all ioye and whose absence from vs is extreme miserie and cursednesse Wherefore as this spirite was obtayned by the meanes of prayer so is he kept and preserued with vs by earnest prayer and hearing of the worde and other such godly exercises of the Christians in which they are commanded to walke in For the fruite of the spirite is in all goodnesse righteousnesse and trueth approouing that which is acceptable and pleasing the Lord. And here is another effect woorthie the nothing that this holy Ghost inhabiting within the elect and children of God doeth make now their workes and labours to be acceptable vnto him which before his comming vnto vs were abominable vnpleasant vnto God not that our good works deserue any thing at his handes but because we are ingraffed vnto Christ by the seale of his spirit Therefore that which was ill in vs before is nowe made good and accepted as if it were perfite yea through this spirite which doeth so season inwardly our actions that they are liked of God we become thereby not onely his faithfull seruants deare friends but that which is much more his welbeloued soÌ„nes as Paul sheweth vnto vs Because ye are sonnes God hath sent foorth the spirite of his Sonne into your hearts which cryeth Father father Wherfore thou art no more a seruant but a sonne Nowe if thou bee a sonne thou art also the heire of god through Christ If this be so that we be made the sonnes of God and haue receiued the adoption of children by this holy spirite then we may assure our selues of saluation vnlesse the obedient childe may doubt of the good will of his louing father Here then falleth to the ground the doctrine of the Papistes that teach men to doubt and stande in feare of their saluation For is not this a very absurd and a foolish Position that they mainteyne that we may call God Father and yet doubt whether he will bestowe the inheritance of children vpon vs Shall I call him father and doubt of this For these are the wordes of the holy Ghost vttered by S. Paul That the spirite of God witnesseth with our spirite that we are the sonnes of God This being so marke what Paul inferreth bringeth in vpon this poynt If we be childreÌ„ we are also heires euen the heires of God and heires annexed with Iesus Christ Shall I now be made appoynted an heire by good sufficient warrant of the holy Ghost which lyeth not nor deceyueth and yet doubt of my inheritance that were a mad thing Can the seruant doubt whether he be his masters man or shall receyue his wages when he weareth his masters coate and cognisance or can one doubt of the writing to be authentical and good that hath the parties hande and seale vnto it Or may a man doubt hauing receiued earnest in part of payment but that he shall in tyme conuenient haue the whole hauing bargained with an houest man Or doe we receyue the witnesse of honest men of credite nere in matters politicall and shall not we receyue the witnesse of God the Father the Sonne and the holy Ghost which is greater and more to bee beleeued of vs when hee promiseth saluation to the beleeuers Surely if we doubt then we haue not faith for he that doubteth is not grounded in the faith but is like a waue of the sea tost of the winde and caryed away Iames 1. How can I haue hope of saluation as I am commaunded and yet be in despaire of it and doubt with my selfe A man can not hope for that whereof he doubteth Doeth not Saint Iohn say playnely We knowe that we are translated from death to life because we loue the brethreÌ„ He saith not We doubt of it And againe Hereby we knowe that he abideth in vs euen by his spirit which he hath giuen vs. And all this assurance commeth to passe by the testimonie and witnesse of this holie spirite which therefore is called the seale of God the earnest penie the spirite of trueth which can not deceyue or be deceyued And here I can not but maruayle at the ignorance and blindenesse of the Papists which while they go about to establish this doctrine of error they impugne and ouerthrowe another of their owne For they saye that a man may fulfill the Lawe of God perfitly nay they go further and say he may fulfil the Lawe and doe all that God hath commaunded in his worde written and more to which are workes of supererogation besides which he hath not commaunded and so in deede he hath not and these workes the Monkes and Friers doe bestowe vpon their friendes which lacke them for they haue ynough for themselues and these they sell to others which are the ouerplus and they call them the store of the Church Nowe thus standeth the case If they keepe the Lawe then they neede not doubt but that God wil giue them the rewarde of it which is life and saluation and why then doe they doubt if it be true they fulfill the commandementes then let them not distrust of their wages and hire Wherefore one of these two must needes follow If they keepe the Lawe then they neede not doubt of life If they doubt of saluation then it is certaine they keepe not the Lawe In one of these two they must needes bee founde lyers by their owne confession But in deede they are vntrue in both of them for it is false that they keepe the Lawe which is a yoke that can not be borne of any man except Christ seeing it is spiritual biddeth vs not to sinne neyther in deede neither in worde no not so much as once in thought Matth. 5. And the other is as false that we should doubt of our saluation But in deede the first author of this doctrine the Pope himselfe out of whose shop it came that great Antichrist and a man of all abominations that euer were might well teache this doctrine and doubt of his saluation liuing as he doth in filthy fornication with his Curtisanes and harlots at Rome sturring vp Christian Princes to warre one with another to mainteyne his vnsatiable ambition pride couetousnes with all maner

of wickednes Mouing likewise the subiectes to rebell against their lawful and natural princes and magistrates discharging theÌ„ 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 coÌ„tinue 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 commoÌ„ly 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

remain to be accoÌ„plished the general iudgmeÌ„t the resurrectioÌ„ and this life euerlasting which shal al be fulfilled together The meaniÌ„g of this article is this I that am a true christiaÌ„ 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 vpoÌ„ me in ful measure of al happines both in body also in soule which shal neuer haue any terme of yeeres but shal coÌ„tinue 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 coÌ„cerning 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 eloqueÌ„ce to expresse it if they should be about it a thousaÌ„d thousaÌ„d 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 froÌ„ 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 yâ— 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 coÌ„modities 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 maÌ„ saying to his disciples Ye are they which haue coÌ„tinued with me in my tentations therefore I appoint vnto you a kingdoÌ„e 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 fruitioÌ„ of the Lord shal desire nothing besides him And this is that most great precious promise that Peter speaketh of which is giueÌ„ 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 theÌ„ that beleeu If theÌ„ the Lord God shall coÌ„municate impart with his elect his glory his iustice his vertue his goodnes yea after a sort shal giue himselfe vnto theÌ„ wee may be sure that we shal haue ioyes infinite without ende such in deede as yâ— eye hath not sene nor the eare heard nor the toÌ„gue caÌ„ speak nor the heart mind of man caÌ„ possibly conceaue imagine which passe al vnderstanding so that they ought to make vs woÌ„derfully amased astonied wheÌ„ we coÌ„sider of theÌ„ 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 theÌ„ 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 childreÌ„ of God that they seeme to be in heaueÌ„ 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

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 substaÌ„ce 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 meÌ„ 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 prouideÌ„ce 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 maÌ„ 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 froÌ„ 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 theÌ„ 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

also that hee is ascended into heauen to bee our Patrone intercessour mediatour and aduocate and that hee nowe appeareth for vs before the face of the father obtayning for vs grace and abundance of all good thinges in such sorte that I neither knowledge nor receiue anye other mediatour betwixt GOD and man neyther any other aduocate or intercessour before GOD the father then his onely sonne Iesus Christe our Lorde To him doe I resorte with him doe I holde my selfe contented and none other doe I search for neyther will I fearyng to blaspheme the name of GOD by giuyng that vnto the creature that appertayneth onely to the Creator and to the seruant that which onely apperteyneth vnto the master The xxxv Article I beleeue that all they which demaunde seeke for or receyue any other mediator intercessour or aduocate towardes GOD the father then Iesus Christ his Sonne the same blasphemeth agaynst God and doeth dishonour vnto Iesus Christ and vnto the saintes by whom he prayeth For as God the father wil bee knowen serued loued feared and honoured in his Sonne and by his onely sonne Iesus Christ and not by any other meanes euen so will hee be prayed vnto and called vpon in his and by his onely Sonne Iesus Christ and none other wise In this I will neither dispraise nor thinke or speake euil of the blessed Saintes which are in heauen with the Lord but I wil haue them in honour and reuerence them as the faythfull saints of the Lord as the Temple of the holy Ghost as the true members of Christ and haue them as glasses paterns before myne eyes to followe them aswel in their honest life good conuersation as also in their faythfull and holy doctrine And as concerning them or by theÌ„ I do vnderstand none other thing knowing that al my good my helpe and succour proceedeth of God onely by the meane of Iesus Christ alone which hath made the Saintes worthie of his glorie by his onely grace by the which also I beleeue hee will make mee worthie with them to bee their companion in glory that wee all together shoulde giue vnto him onelyall honour prayse and glorie for euermore The xxxvi Article I beleeue that the same Iesus Christ is set on the right hande of God the father almightie that is to say that he reigneth in one and the same maiestie and equall power with God his father by the which hee so gouerneth his owne vnto the worldes ende that the power of none aduersarie can annoye them without his permission and will I beleeue also that the Father hath made him Lorde and ruler ouer all creatures as well heauenly as earthly giuing vnto him all power ouer heauen and earth and that he hath lift him vp aboue all rule power and Lordship and aboue euery name that is named not onlie in this worlde but also in the worlde to come and hath made all thinges subiect vnder his feete and hath appointed him ouer all thinges to bee the head of his Church which is his body Ephe. 1. 21. And therfore I neither receiue neither acknowledge any other Head of the Church but onely Iesus Christ which hath giuen his blood to wash away the filthines and to heale the woundes thereof and the same to preserue nourish defende and gouerne by his holy spirite The same is the onely Head and foundation of the Church whereon euery one ought to builde according to his vocacion The xxxvii Article I beleeue that Iesus Christ is ascended into heauen and that hee is there corporally that is to say in fleshe in body and in soule after such sorte that hee neither is nor can after the same meane and fashion be here beneath on earth with vs for as much as his body although it bee glorious can not bee in diuers and many places at one time but be so in one place after the nature of a glorified bodie that it can not bee in an other otherwise it shoulde not bee a true and naturall bodie but phantasticall that is to say a thing apparant and not in deede which is false and wholye agaynst our faith And therefore doe I saye and confesse that the true and naturall bodye of Christe is in heauen and that from thence hee shall not come vntyll hee hath made all his enemies his footestoole and then shall hee come to iudge the quicke and dead The xxxviii Article I beleeue that when the number of the electe children of GOD shall bee accomplished the Lorde Iesus in the selfe same bodie in the which hee suffered and was crucified with the which hee rose and ascended into heauen in the selfe same shall hee come with great power and Maiestie visiblye in a cloude euen as hee ascended and that to iudge both the quicke and the dead and shall render vnto euery one according to iustice vnto the good that hee shall finde amongst them according to their goodnesse and vnto the euill according to their wickednesse This iudgement shall bee general that is to saye all shall bee called and personally summoned therevnto by the voyce of an Angell at the which all shall appeare as well the good as the euyll the electe as the reprooued to the ende that euery one maye render an accompt and reckonyng before the iudgement seate of Christe of all that hath beene done by them in this worlde whether it be good or euill yea euen of their idle woordes the which they esteeme no sinne Then shal be saued all those that are founde written in the booke of life The xxxix Article A beleeue that then shal be made the total and last separation of the good from the euill of the elect from the reprobate the which now are all mingled together as the good and the euil fish in one nette the chaffe and the corne the cockle with the wheate but when the haruest commeth hee which hath the fanne in his hand shal make a separation and shall gather the corne into his garner but the chaffe and cockle he shal cast into the fire to burne eternally Then shall perfitly be declared and knowen the iustice and mercy of the Lorde and likewise the fruite of the crosse blood of Iesus Christ the which thing nowe we knowe onely but in parte but then the good and elect shall knowe the Father vpon whome they haue buylded their hope and shal not be confounded in like maner the wicked shal knowe the Father against whome they haue stumbled whom they haue refused contemned and despised and shal be confounded Then shall the Lorde make an ende of his office and ministerie for his mysticall body shall then be wholly finished and accomplished with all his members and he shal render vp his kingdome and his espouse which is the Church vnto God his Father altogether glorious irreprehensible and acceptable without spotte or wrinkle Then shall perfectly be ouercome destroyed and confounded Satan and hell sinne and death and all

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 maÌ„ 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 GluttoÌ„ 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 meÌ„ber 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 caÌ„ 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 foundatioÌ„ which is Iesus Christ the righteous And for this cause I cal her the Church militaÌ„t which wayteth for the triuÌ„ph 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 coÌ„tained within the canonicall bookes of the olde new TestameÌ„t 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 SacrameÌ„ts albeit it be by another maner fashioÌ„ 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 chaÌ„ging 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

from thence which dyed in his faith before his comming in the flesh for they were in heauen already as concerning the soule for the soules of the righteous are in the hands of God and no torment shall touch them Wisd 3. Here then seeing Christ hath suffered and fulfilled all things for vs we may saye to God as concerning his iustice O righteous God if shame confusion and ignominie bee due to sinners for their euill desertes if death bee the stipende and reward of sinne Rom. 6. 23. If it deserue thy wrath and indignation most seuere If it be worthy to be punished not onely with most sharpe paynes of body but also extreeme torments of mynd and conscience briefely if it deserue hell and damnation for the vilenesse and filthinesse of it Then O most iust Father and God Christ thy Sonne hath suffered all these thinges to the vtmost hee hath paide al whatsoeuer thou canst require of mee for sinne he hath perfourmed thy bande and obligation and hath clearely canceled the handwriting that was against me For can there bee a greater burden with measure more heaped and full and pressed downe appoynted for sinne and iniquitie then this was which Christ Iesus thy beloued only Sonne which was in thy bosome hath borne already for me Therefore I beseeche thee most deare and tender Father whensoeuer my sinnes shall come into thy sight or question with thee which my aduersarie the deuill layeth before thee and me that then thou wouldest looke vpon Christ thy Sonne which is thy true looking glasse in whom thou shalt finde me to be most pure and innocent and to be of the same white colour with him and to shine most bryght in his righteousnesse which he giueth vnto me by faith if I beleeue in him as I can perswade my selfe most certainely and vnfaynedly that I doe Good Father for his sake receiue me into mercie and bestowe thy heauenly blessings vpon me because hee hath deserued them well at thy handes This prayer with boldnesse and confidence in Christes blood may a true Christian man make to God the Father when his sinnes shall begin to accuse him and herein may he finde comfort otherwise none at all For God is not pleased but in Christ and in his doings as he saith This is my welbeloued Sonne heare him Matt. 3. and 17. Where we note that Christ is our onely reconciler to God and our onely scholemaster to teach vs the trueth of Gods worde Thus haue we heard in this article the death of Christ a wonderfull and vnspeakable mysterie the circumstances of it the cause of the same the paines he suffered and what comfort we haue and enioy by it Nowe let vs giue to our heauenly Father most heartie earnest and continuall thankes for it and likewise to Iesus Christ that woulde vouchsafe to take it vpon him for our sakes such poore and miserable wretches as wee were It is the greatest and most precious Iewel and Diamonde that God coulde bestowe vpon vs. Let vs therefore pray vnto him to make vs deepely consider of the valewe of it in our hearts and mindes that we slightly esteeme not of so excellent a treasure but that wee may sell all and buy it Let vs furthermore desire of him that by the death of his Sonne hee woulde kill in vs all carnall and worldly lustes and mortifie our earthly members pride concupiscence ambition hatred couetousnesse and such lyke sinnes that wee walke in them no more Nowe seeing Christ hath dyed for them to put them all away and hath fastned and nayled them to his Crosse that we shoulde serue him being deliuered from the handes of our enemies without feare all the dayes of our life in holinesse and true righteousnesse before him This God graunt vnto vs for Christs sake to whome with the holy Ghost one blessed God be rendred all prayse and glory and thankes giuing for euer and euer Amen The fifth Lecture vpon the fifth article The third day he rose againe from the dead WE haue seene before three articles concerning the person of our sauiour Christ as his conception his birth his death which we haue expounded as God hath giueÌ„ vs ability by his grace Now foloweth the fift article concerning his resurrection from the dead And this doth folowe orderly in the beliefe after his death passion for so did Christ alwaies ioyne these two together his death and rising againe saying to his disciples Mat. 26. 21. Behold we goe vp to Ierusalem and the sonne of maÌ„ shal be deliuered vnto the chiefe priests and scribes and they shall condemne him to death shal deliuer him to the GeÌ„tiles to mocke to scourge to crucifie but the third day he shal rise again This was spoken to comfort them that although they coÌ„ceyued great care sorow in heariÌ„g that he should be killed yet they might take as great comfort againe to heare that hee was risen from the dead Christes enemies did in deede what they might and coulde to keep him downe still they layd a great stone and heauie vpon his graue they sealed the stone they made the sepulchre sure with a watch of souldiers Matth. 27. 66. But all was in vayne for Christ must needes be true of his worde and promise to arise againe the third day as he had often foretolde and prophecied of to his Apostles and of the which they were al witnesses and as S. Paul saith moe then fiue huÌ„dred brethreÌ„ at once did see him If any require testimonies of his resurrection out of scripture let him read the 28. of Matth. the 16 of Mar. the 24. of Luke the 20. 21. of Iohn the 1. Cor. 15. with many other places of scripture Wherefore no man can doubt of the trueth of this article being confirmed by so many places of the word of God This resurrectioÌ„ was very necessary for vnlesse it had folowed and Christ risen again nothing had bene wrought concerning our saluation neither had death bene conquered nor sataÌ„ destroied nor we redeemed perfectly from the dolours of death Therefore S. Peter saith that God hath raised him vp loosed the sorowes of death because it was vnpossible that he shoulde be holden of it Acts 2. 24. as Dauid also proueth Psa 16. Thou shalt not leaue my soule in the graue neither shalt thou suffer thy holy one to see corruption This article doth proue vnto vs that Christ is both man and God man in that he did rise with his body in the which he fell and died before for it is vnproper to say that God doth rise againe for he doth neuer fall His resurrection doth proue him to be God also because he raysed vp himselfe the third day as he testifieth Destroy this temple meaning of his body and in three daies I wil reare it vp agayne Ioh. 2. 20. It is also saide that he was raysed vp by the glorie of his father but that is spokeÌ„ as concerning his humanity

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