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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	rise_v	soul_n	5,336	5	5.5152	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06491	The chiefe and pryncypall articles of the Christen faythe to holde againste the Pope, and al papistes, and the gates of hell, with other thre very profitable and necessary bokes the names or tyttels, whereof are conteyne in the leafe next followynge. Made by Doctor Marten Luther. To the reader. In thys boke shal you fynde Christian reader the ryght probation of the righte olde catholyke Churche, and of the newe false Churche, whereby eyther of them is to be knowen. Reade and iudge.; Selections. English	Luther, Martin, 1483-1546.; Lynne, Walter.	1548 (1548)	STC 16964; ESTC S108922	81,794	252

Christe is the onely Sonne of God and oure Lorde In whome we beleue euen with the same Fayth wherewith we beleue in the Father as the texte sayeth in the fyrst Symbole I beleue in God c. And in Iesu c. For yf he were not very God then muste he not with lyke Faythe lyke vnto the Father be honoured This disputeth and dryueth S. Athanasius in his Symbole And it is a very defence of the fyrst Symbole Who so euer wil be saued before al thynges it is necessarye that he haue the Catholyke fayth Whiche faythe but yf euery man will kepe whole and inuiolate withoute doubte he shall eternally perysshe This truely is the righte Catholyke Faythe that we worshippe one God in trinite and the trinite in vnitie Neyther confondinge the persons neyther seperatinge the substaunce The person of the Father is one The persone of the Sonne another The persone of the holy Ghooste another But of the Father of the Sonne and of the holy Ghoost ther is one diuinite equall glorye coeternall maiestie Suche as is the Father suche is the Sonne suche is the holy Ghoost The Father is vncreate the sonne vncreate the holy Ghost is vncreate The Father is immeasurable the Sonne immeasurable the holy Ghoost immeasurable The Father is euerlasting the Sonne euerlasting the holy Ghoost euerlastinge And not withstāding there be not thre euerlasting but one euerlasting Euen as there be not thre vncreate nor thre vnmeasurable but one vncreat and one vnmeasurable In lyke maner is the Father almightie the Sonne almightie and the holy Ghoost almightie And yet be they not thre almighties but one God almightie So the Father is God the Sonne is God the holy Ghoost is God And yet be there not thre Goddes but one God So the Father is the Lord the Sonne the Lord the holy ghoost the Lorde And yet be they not three Lordes but one Lorde For as we be compelled by the christian veritie to cōfesse separately euery one person to be God and Lorde So are we prohibite by the Catholyke relygyon of Christes faythe to saye that there be three Goddes or three Lordes The father is made of none neyther crated nor gotten The sonne is from the father alone neyther made nor created but gotten The holy Ghost is from the father and the sonne neyther made created nor gotten but procedynge And so is there but one father not three fathers one sonne not three sonnes one holy Ghoost not three holy ghoostes And in thys trinite there is none before or after another nothyng more or lesse But al the three persōs be coeterne and coequal to them selfe So that by all wayes as nowe it hath ben aboue sayde the trinite in vnite and the vnite in trinite maye be worshypped He therfore that wyll be saued let hym vnderstande thus of the trinite But it is necessary vnto euerlasting helth that euery Christian beleue also faythfully the incarnation of oure Lorde Iesu Christe It is therfore the ryght fayth that we beleue and confesse that our Lorde Iesus Christe the sonne of GOD is God and man He is God by the substaunce of the father gotten before al worldes and he is man by the substaunce of the mother borne in the world Perfect God perfecte man beyng of a soule reasonable and of flesshe humayne Equal to the father by hys Godheade lesse then the father by hys māheade Whiche though he be God man yet is there not twayne but one Christe Truely he is one not by the turnyng of hys Godheade into manhead but by assumptynge of hys manheade into Godheade Yea he is one not by cōfusyō or mixture of substaūce but by vnite of persō For as the reasonable soule and the flesshely body is or maketh one man So God and man is one Christe Vvhiche suffred death for oure saluation descended to hel and rose from death the thyrde daye Vvhiche ascended to heauens sitteth on the ryght hande of God the Father almightye From thence shal he come to iudge the quicke and the deade At whose commynge al men must ryse with theyr owne bodyes And shal geue accompte of theyr owne propre dedes And they that haue done wel shall go into euerlasting lyfe thei that haue done euyl into euerlastynge fyre This is the catholike fayth which excepte euery mā faythfully stedfastly do beleue he can not be saued ☞ Symbolum Ambrosij and Augustini THe thyrde Symbole should be S. Augustyns and Ambroses and after S. Augustyns baptisme haue ben songe whether that be so or not there is no daunger in it whether a man beleue it or not It is neuertheles a propre symbole or confessyon whosoeuer be the mayster or authour made after the maner of a songe not onely to knoweledge oure faythe but also therin to prayse and to thanke God And soundeth thus We prayse the O God We knowledge the to be the Lorde All the earth dothe worshippe the the father euerlastynge To the al Angels crye a loude the heauen and al powers therin To the Cherubyn and Seraphyn continually do crye Holy holy holy Lorde God of Sabaoth Heauen and earthe are full of the maiestye of thy glorye The gloryous companye of the Apostles prayse the. The goodly felowshyp of the Prophetes prayse the. The noble army of martyrs prayse the. The holy Churche throughoute all the worlde dothe knoweledge the. The father of an infinite maiestie Thy honourable true and onelye sonne Also the holy Ghoost the conforter Thou arte the Kynge of glorye o Christe Thou arte the euerlastyng sonne of the father Vvhen thou tokest vpon the to delyuer man Thou dyddest not abhorre the virgyns wombe Vvhen thou haddest ouercome the sharpenes of death Thou diddest opē the kyngdome of heauē to al beleuers Thou sittest on the right hande of God in the glorye of the father Vve beleue that thou shalt come to be oure iudge Vve therfore pray the to helpe thy seruauntes whome thou haste redemed with thy precyous bloude Make them to be nombred with thy saynctes in glory euerlastynge O Lord saue thy people and blesse thyne heritage Gouerne them and lifte them vp for euer Daye by daye we magnifye the. And we worshyp thy name euer worlde withoute ende Vouchesafe O Lorde to kepe vs thys daye without synne O Lorde haue mercy vpon vs haue mercy vpon vs. O Lorde let thy mercy lyght vpon vs as oure trust is in the. O Lorde in thy haue I trusted let me neuer be confounded ❧ The Symbole of Nyce I Beleue in one God the Father almightye maker of heauen earth of all thynges visyble and inuisyble ¶ And in one onely Lorde Iesu Christ Gods onely sonne which was gotten of the father before al worldes God of God light of lyght very true God of the very true God gottē not made equall with the father by the whiche al thynges be made Vvhiche for vs mankynde and for oure saluation came doune from heauen And was incarnate by the holye Ghoost

synne and also of Christ our sauyour crepte in and they be euen the ryghte doctryne of the heathen which we can not suffer For yf thys doctryne be true then dyed CHRISTE in vayne seynge there is no wicknednes or synne in mā wherfore he ought to dye Or elles he dyed onely for the body and not for the soule also forsomuche as the soule is safe and onely the body worthy of deathe Of the lawe Wherfore the lawe is geuen Here holde we that the lawe is geuen of God fyrst for to anoyde synne by threatenynge and feare of punishement And also by promyses and offeringe of grace and benefites Howbe it all this as concernyng iniquitie for as muche as synne hathe wrought in man is very euill chaunced Rawe wicked persons For some are thereby become worse As they that be enemy to the lawe because she forbiddeth that whiche they woulde fayne do And cōmaundeth that whiche they are not willinge to do In so moche that wher as they may cōueniētly withoute punysshemēt they do more agaynst the sawe nowe than they did before These are euē suche rawe and wicked persons which ceasse not to do wickedly where as they maye haue tyme and place Ipocrytes and false sainctes The other become blynde and arrogaunt thinckynge that they do kepe and can kepe the lawe of theyr owne strength as euen nowe was rehersed aboue of the Scool Theologiēs Out of these come the Ipocrites and false saynctes Offyce power of the lawe But the Chiefe and pryncipal office or power of the law is that she opē the originall synne with al her frutes and shewe vnto man how depely his nature is fallen and howe miserably it is destroyed as vnto whome the lawe must declare that he hath no God nor yet regardeth God but worshyppeth straunge Goddes which before or without the lawe he coulde not haue beleued Therewith becometh he fearfull humble abasshed desperate and would fayne be holpen but knoweth not howe and beginneth to become enemy vnto God and to murmure c. This is it that Saynte Paule sayth Rom. iii. The lawe causeth wrath And Rom. v. Synne increasseth thorough the lawe Roma iii. v. Of Penaunce Thys offyce kepeth the newe Testament and teacheth the same also as S. Paule Rom. i. doth saynge The wrath of God apereth from heauen agaynst al men Rom. i. Item iii. All men are debters before God And no man is ryghteous before hym Rom. iij And Christe Ioh. xvi The holy gost shal rebuke the world of Synne Ioh. xvi This is euē the thōderbolt of god wherewith he striketh downe al in one heape bothe the open synners and the false saynctes suffereth none to haue right but dryueth them all together into feare desperation Thys is the hammer as Ieremy sayth Ie. xxiij my worde is a hāmer that breaketh harde stones Right contrition This is not actiua contritio a made repentaunce But passiua contritio the ryght repentaunce of the harte the sufferyng and fellynge of death Beginnyng of ryght penaunce And thys is euen the beginnynge of the ryghte Penaunce and man must here heare this sentence It is al in vayne with you all whether ye are open synners or saynetes ye muste al become and do otherwyse than ye are and do yet Be ye as great wyse myghtye and holy as ye wyl here is no man ryghteous Promyse of grace But vnto thys offyce doth the newe Testament by and by minister adde the comfortable promise of grace through the Gospel whiche muste be beleued as Christe sayeth Marc. i. Repente and beleue the gospel Mar. i. That is become and do otherwise and beleue my promyse And a littel before hym Iohn is named A preacher of repentaunce for the remission of synnes That is he shoulde rebuke them all make them synners that they might knowe what they were before God and knowledge them selues as damned people and so to be prepared for the Lorde to receyue hys grace of him to hope and accepte remissyou of synnes For thus sayth Christe him selfe Luce xxiiij That repentaunce and remissyon of synnes muste be preached in hys name amonge all nations Luce. xxiiij Offyce of the lawe without additiō of the Gospel But where as the lawe doth dryue thys her offyce onely withoute additiō of the Gospell there is death and hell And man must dispayre euē as Saul and Iudas dyd accordyng to the saynge of Saynt Paul The lawe slayeth through Synne Comforte of the Gospell And agayn The gospel doth not alwayes vse one manner or f●ssyon to geue cōforte and forgeuenes But by the worde sacracrament and suche lyke as we shall heare to thintent that the redemptiō be plenteous by God accordynge as the C. xxx Psalm sayeth agaynst the great captiuite of synne Psalm C. xxx But nowe must we make a comparyson betwene the false penaunce of the Sophistes and the righte Peuaunce whereby they may bothe so moche the better be vnderstande ¶ Of the false Papisticall Penaunce Vnpossyble was it that they should teache ryght of Penaunce whylest they knewe not the ryght synne For as is sayd aboue they holde a wrōg opinion cōcernyng the original synne Doctrine of the scoole Theologyens For they saye that the naturall powers of man dyd remayne hole and vncorrupte And that the discretion of man can teache ryght and the wyl of man can do ryght thereafter And that God vndoubtedly geueth hys grace whan a man doth so muche as is in hym after hys free wyli Out of thys must nedes followe that they onely repented the Actuall Synne as euyll thoughtes whereunto the Actuall dede dyd consente for euyl motyons lustes desyres and appetites was no synne with them euil wordes and euyll workes whiche the free wyll myght and coulde fulwell haue left vndone And to suche penaunce they putte three partes Contrition Confessyon and satisfaction with thys comforte promyse that yf a man hadde ryghte contrition were duely shryuen and made satisfaction than hadde he there by deserued forgeuenes and had made satisfaction for the synne before God And so they taught the people in Penaunce to truste in theyr owne workes Thereby came thys worde in vsage when the common Shrifte or Confessyon was read to the people Spare me Lorde god c. preserue my lyfe vntyl I may do penaunce for my synnes and amende my lyfe Here was no Christ nor any thing of fayth remembred But men did hope by theyr owne workes to ouercome ●ynne to quenche it before God To that intent dyd we also become Priestes and freers because we woulde sette oure selues agaynst synne Contrition As touchynge contrition thus was the matter handled for asmuch as noman was able to cal to remembraunce al hys synnes specially such as were cōmitted throughout the hole yere they dyd cōueye the matter thus whē the forgotten synnes came afterwardes to

wyl stande vntyll my death God willyng And knowe nothyng therein to alter nor to geue backe But yf any mā will geue backe any thyng let hym do it vpō hys own conscience Hallowynge of churches Christenyng of billes Last of all is yet the Popes Iouglinge bagge behynde of foolyshe and chyldysshe Articles as of hallowynge Churches Christonynge of billes Baptisynge of aulter stones and biddynge of Gosshippes therevnto that gaue somewhat thereto c. Which Baptisynge is a slaunder and mocke of the holy Baptisme so that it ought not to be suffered After that of halowyng of lyghtes candels palmes Lakes wafers spyces and worthes c whiche neuertheles can neyther be called halowed nor yet be hallowed but is a mere mocke and deceyte And of suche iugglynge castes an innumerable sorte whiche we committe vnto theyr God and to themselues to worshyppe vntyl they waxe wery Vve wyl not be entangled therewith ¶ The confessyon or knoweledgynge of the faythe of Doctor Marten Luther FOr as moche as I se that sectes errours from day to day do more and more increase and that Satā doth not ceasse from hys fury and Tyrannye To thintent that not from hencefurthe durynge my lyfe or after my deceasse any myght come take holde of me falsely interpretate my writtynges for to stablysshe theyr errours thereby euen as the Sacramentaryes and Anabaptistes began to do So wyll I by thys writtynge before God and all the worlde knoweledge my fayth from pece to pece whereby I intende to abyde and perseuere vntyll my death and therein whiche God vouchesafe to graunte me to departe out of thys world and to come before the iudgement seate of oure Lorde Iesus Christe And yf any man after my deceasse shoulde saye yf Luther were a lyue nowe he woulde teache and take this or that article otherwyse for he hath not scanded examyned it sufficiently c. To thys I answer nowe as then and than as nowe That I by the grace of God haue moost diligently and moost earnestly remembred and poūdered al these Articles and haue examyned searched and often retracted them agayne and agayne throughout the scripture and wil so surely stedfastely fighte for them as I haue all ready foughten for the Sacramente of the aulter I am not now dronken nor vnaduised I knowe right well what I saye And also feele ryghtwel what charge it is vnto me agaynst the commynge of oure Lorde Iesus Christ to the last iudgement Therfore let no mā make a geste or a trifelynge matter of it For it is earnest vnto me For I knowe Satan by Gods grace a greate parte Seyng he can peruerte and tangle the worde of God and scripture what woulde he not do with myne or with other mennes wordes I First I beleue with herte the hygh Article of the godly maiestye That Father Sonne Holy Ghooste three seuerall persons is one ryghte onely naturall true God maker of heauen and earthe in all thynges contrary to the Arrianes Macedoniens Sabellines and suche lyke heresyes Gene. i. accordyng as all that hath bē holden and kepte hitherto bothe in the Romysshe Churche and in all the worlde by the Christen Churches Second person in God II Secondarely I beleue and knowe that the Scripture teacheth vs that the seconde Person in God namely the Sonne is onely become very man of the holy Ghoost conceyued withoute the helpe of man and borne of the pure blessed virgyn Mary as of a ryghte naturall mother accordyng as al the same S. Luke doth clearly describe Luc. i. and as the Prophetes haue declared So that not the Father or the holy Ghoost dyd become man as certeyn heretykes haue taught Also that God the Sonne hath not onely taken vpon hym the body withoute a Soule as certeyn heretykes haue taught But also the Soul that is a whole perfecte manhode And the ryght seede or Chylde promysed to Abraham and Dauid and is borne a naturall sonne of Mary In euery condition and shape a ryght man euen as I am my selfe and al other excepte that he was borne without synne onely of the virgyn by the holy Ghoost And that thesame man is verye God as an euerlastynge inseparable person become of God and man so that Mary the blessed virgyn is a very right mother not onely of the man Christe Nestorianes as the Nestorians teache but of the sonne of God as saynt Lucas sayth Luc. i That holy one whiche shall be borne in thy shal be called the Sonne of God That is my Lorde and the Lorde of all men Iesus Christe the onely ryght natural sonne of God Mary very God and man The sonne of God suffered for vs. Also I beleue that the same sonne of God and Mary oure Lorde Iesus Christe suffered for vs wretched synners was crucifyed dead and buried Vvhereby he dyd delyuer vs from synne death and euerlastyng wrathe of God through hys innocent bloude and that he rose agayne the thyrde daye from death and ascended into heauen and sitteth on the ryghthand of God the Father almightye a Lord aboue all Lordes Kynge ouer al Kynges and aboue al creatures in heauē earth and vnder the earth ouer death and lyfe ouer synne and ryghteousnes Al men borne in synne For I knowledge and can testifie by the scripture that al mē cam of one man Adam and of thesame thorough the byrthe brynge with them and inherite the fal trespas synne whiche thesame Adam in Paradys Gen. iij throughe the deuyls wickednes dyd perpetrate and so with hym are borne in synne lyue and dye and must be condemned to euerlastynge death Yf not Iesus Christe were come to succour vs and as an innocent lambe had taken vpon hym al oure transgressyons and synnes satisfyed for vs by hys passyon and yet dayly standeth and maketh intercessyon for vs as a true mercyfull mediatour Sauiour and onely priest and Bysshop of oure soules Esa liij Rom. ij Gal. iij. i. Tim. ij Heb vij ix Io xvij i. Ioh ij Hereby do I reiecte and condemne as for a mere errour all such doctrine as commendeth our free wyl as that whih stryueth cleane against such helpe and grace of oure sauyour Iesus Christe For seynge without Christe death and synne be oure Lordes the deuyl oure God and Prince there can be no strength nor power no witte nor vnderstandyng whereby we be able to prepare oure selues or to thinke towardes the righteousnes and lyfe But must he blynded and captyue at the deuyls and synnes owne commaundement to do to thinke whatsoeuer pleaseth him and is contrary to God and hys commaundementes Newe olde Pelagians In lyke maner do I also condemne bothe new old Pelagianes Original synne that wil not graunte the originall synne to be synne but that it should be a lacke or impedimēt But for as much as death goeth ouer al men must nedes the original synne be no ●mal faulte but an excedyng great

here conuerte resiste Conuerte them that yet shall be chyldren and membres of thy kyngdome that they with vs and we with them maye serue the in thy kyngdome in true fayth and perfecte loue and maye come oute of thys kyngdome into euerlastyng kyngedome And resiste them that wyll not suffre theyr power and myght to be tourned away from the destructiō of thy kyngedome that they beynge deposed from theyr seate and beyng humbled maye ceasse Amen The thyrde peticion Thy wyl be done in earth as it is in heauen sayenge Oh Lorde GOD father almighty thou knowest that the worlde yf she can not brynge thy name to noughte ● destroy thy kyngedome imagineth wickednes night daye vsyng many crafty Imaginations and dyuers subtill deuices counsaylynge and whysperynge together they consorte and strengthen them selues threatenynge and cursynge beinge full of all euill will agaynste thy name worde kyngedome and Children howe they maye destroye the same Therfore oh Lorde God and Father conuerte and withstande Conuerte those that shall yet know thy good wil that they with vs and we with them maye be obediēt vnto thy will and vpon the same willingly paciently and gladly suffre all euill crosse and aduersitie and maye herein knowe proue and vnderstande thy bountifull gracious and perfect will And withstande them that will not desiste and ceasse from their furye and ragynge hatynge threatenynge and euill will to do mischiefe And dissipate and confounde their counsayll their wicked imaginations and deuices that they fall vpon their owne heades as the. vij Psalme syngeth Psal vij Amen The fourth Peticion Geue vs this daye oure dayly breade and saye Oh Lorde God Father euerlastinge graunte vs also thy blessynge in this temporall bodely lyfe geue vs gratiously thy peace defend vs frō warre and enemitie Geue vnto our souetain Lord the Kyng Protector prosperitie and healthe agaynste his enemies geue them wysedome and vnderstanding that the maye gouerne his terrestriall kyngedome quietly and healthfully Geue to al kynges Princes and Lordes good counsayll and will to entretayne their laude and subiectes in tranquillite and good iustice specially help and further oure souereigne Lord the Kyng vnder whose protection and defence thou doest preserue vs that he beynge preserued from all euill false from false tonges and vntru subiectes maye rule godly and bleffully Geue to all subiectes grace truely and faithfully to serue and to obeye Geue vnto all estates citezens and husbandemen that they maye be good deale louingly and faithfully one with another Geue gracious wether and frutes of the felde I commende also vnto the house farme wyfe childe helpe that I may will rule them and Godly educate an brynge them vp Withstande and hynder the destroyer all wicked Angelles that do hurte and hynderaunce herein Amen The fyfte peticion Forgeue vs our trespasses as we forgeue thē that trespasse against vs and saye Psalm cxliij O Lorde God Father almightie enter not into iudgement with vs for in thy syghte is no man lyuinge righteous Oh counte it not vnto vs for synne that we alas are so vnthankefull for thyne inestimable benefites ghoostly and bodely and that we do dayly stumble and synne many tymes more than we knowe and can perceyue Psalm xviij Psal xviij But regarde not good Lorde howe good or wicked we are But haue respecte to thyne inestimable mercy geuen vs frely in Christ thy dearely beloued sonne Forgeue also al oure enemyes and al them that do vs displeasure or wronge euen as we also forgeue them withall our hartes For they do thereby vnto them selues the greatest displeasure in that they offende the in vs. And we haue no pleasure in their destruction But woulde rather se them saued with vs Amen And whosoeuer feleth hym selfe here that he is not redy and willynge to forgeue maye call for grace that he may be willing to forgeue But this belongeth to the Sermon The syxth petition And leade vs not into temptation and saye O good Lorde God Father almightie kepe vs wakyng●… and lusty feruēt and diligent in thy worde and seruice that we do not waxe ydell slouthfull vnlusty as though we had nowe all thinges that the rompinge deuill do not begyle and ouertake vs and spoyl vs agayne of thy moost holy worde or stirre vp discorde and Sectes amonge vs or leade vs otherwyse into synne shame both spiritually and corporally but geue vs trough thy Spirite wisedome power that we maye valiauntely withstande hym and gette the vpper hande of hym Amen The seuenth peticion But delyuer vs from euill and saye O Lord God Father almightie This miserable lyfe is so full of Calamities and wretchednes so full of periculositie vnstablenes so full of infidelitie and iniquitie as S. Paule sayeth The dayes are euill Phil. i. Gal. ij vi that we should by reason be wery of this lyfe and desyrous of death But thou O Father knowest our weakenes Therfore helpe vs to go safe thorough such manyfolde euilles and iniquities and whan the tyme cometh geue vs a gracious houre and a blessed departinge out of this valley of wretchednes that we do not feare death nor be faynt harted but maye commende oure soules into thy handes with a sure and stedfaste faythe Amen Last of all marke that thou must alwayes make the Amē strong doubt nothinge But that God is thyne vndoutedly with all his graces and saye yea to thy prayer And thynke that thou doest not knele and stande there alone But the vniuersall Christianite or all righteous Christians with the thou among them in an vniforme prayer whiche God can not despise And go not frō thy prayer before that thou hast sayde or thought This prayer is hearde in the syght of God This do I knowe surely and vndoubtedly That is Amen Also thou shalt knowe that I will not haue all these wordes spoken in the prayer For thereof shoulde at the last growe babbling and a vayne mōbelinge beynge reade out of the boke after the letters euen as oure Ladyes Psalter hath ben among the laye people and the prayers of Priestes and Monkes But I will thereby haue the harte stirred and instructed what cogitations or thoughtes it oughte to vse in the Lordes prayer But suche thoughtes or cogitations can the harte whan it is through warme and lusty to praye expresse well ynough with farre other wordes yea also with fewer or more wordes For I my selfe also will not be bounde to suche wordes and sillables but speake the wordes to daye thus to morowe otherwyse accordinge as I am warme and lusty howe be it as uere as I can I abyde by the same sence and meanynge It commeth also often to passe that I come in one pointe or peticion into so plenteous digressions and thoughtes that I leaue all the other syxe And also when suche riche and plentyfull cogitation come we ought to let the other prayers alone and to geue place to suche cognitations