euerlasting death is ouercome euerlastyng lyfe is purchessed Therefore in this sentēce also it is necessary that faith be not takē for the naked knoledg of the history but for the true trust of mercy which purchesseth remission of synnes and cōforteth our hertes and deliuereth vs frome feare and certifyeth vs of euerlastynge lyfe ☞ What then Is the knowledge of the historie to be wythdrawen from fayth No but it is necessary to beleue al the Articles of faith Yet it is not sufficyent to know the historye onely but the hystorye is to be referred vnto the finall cause whyche is the Crede that is to say I beleue remission of sinnes For this is the vse of the history That thou beleue Christ the son of God therefore to be borne in fleshe to haue suffered and risen vp againe that thou shuldest obtayne remissyon of synnes and euerlastyng lyfe ☞ What is the profession of the Christen fayeth ¶ Ther be thre Symboles Credes or professions of the Articles of oure fayeth the common crede of the Apostles that whiche was made in the counsell at Nicene And the thyrd of Athanasius ☞ Reherse the apostles Crede i. I beleue in God the father allmighti maker of heauē and earth ii And in Iesus Christ his onely son our Lorde iii. Which was cōceiued bi the holie gost borne of the vyrgyn Mari. iiii Suffered vnder ponce Pilat crucifyed dead and buried v. He descended into hel the third daye he rose from death vi He ascēded vnto heauen he sytteth at the right hande of god the father almyghty vii Frome these he shall come to iudg the quicke and the dead viii A beleue in the holy gost ix The holy catholike church the communion of Sayntes x. Remission of synnes xi Resurrection of the flesh xii And euerlastyng lyfe ☞ Saye the crede of the counsel at Nicenum ⧠I beleue in one god father al mightie maker of heauē earth al things visible vnuisible And in one lord Iesus christ the only be gotten son of god borne of hys father before the worlds god of god light of very light god of veri god begottē not made like in substāce vnto his father by whom he created althings Which for vs men and for our helth came downe frō heauen and is incarnate by the holie gost of the virgin Marye and made man crucified also vnder pōce Pilat suffered rose the .iii. day according to the scriptures he ascēded into heauen He sytteth at the ryght hand of god the father shal come againe with glorie to iudge the quick the dead whose kingdō is wtout end And in that holy gost the lord which giueth life which procedeth from the father the son which also wyth the father and the sonne is worshypped like glorified which hath spoken by the Prophetes And one holye catholike and apostolycal church I acknowledg one Baptysme in remission of synnes I loke for the resurrectiō of the deade the lyfe of the world to come So be it ¶ Say the crede of Athanasius ☞ Who so euer wil be saued before al thinges it is necessari that he kepe the general faith Which vnles euery man obserue perfecte and vndefyled he shall wtout doubt euerlastingly perish But this is the catholike fayeth that we worshipe one god in trinite and the Trinite in vnite Neyther confoundynge the persons nor seperatyng the substāce For the personne of the father is one of the son an other and of the holy gost an other But of the father and the sonne and the holy goste is one diuinitye equalle glorye lyke euerlastynge maiesty Lyke as their be not thre vncreated nor thre vnmeasurable but one vncreated and one vnmeasurable Likewise the father is almighty the son almyghtye and the holye goste almyghtye And yet be ther not thre almightyes but there is one almightye Euen so the father is god the son is god and the holy goost is god And yet be there not thre goddes but one god So the father is lorde the sonne is Lord and the holy gost is lord And yet be their not thre Lordes but ther is one Lorde For lyke as we be compelled by christen veritye to acknowledge euery persō one after an other to be god or Lorde so be we forbydden wyth catholyke religyon to saye that there be thre goddes or thre lordes The father is made of none other neither created nor yet begotten The son is of the father only not made nor created but begotten The holy gost is of the father and the son not made nor created nor begotten but procedyng Therfore ther is one father not .iii. fathers one son not iii. sonnes on holy gost not thre holy gostes And in thys trinite their is nothynge before nor after nothyng greater nor lesse But the whole thre personnes be like euerlastynge wyth their selfe and lyke equall So that in al thynges as it is nowe aboue sayde and that the trinity is to be worshipped in vnitie the vnity in the Trinitie Wherfore he whych wylbe saued let hym so iudge of the Trinitie But it is necessarye for euerlastyng health that he beleue faithfully also the incarnacion of our Lord Iesus Christ Therefore it is ryght faieth that we beleue and confesse that our lord Iesus Christe the son of god is god and man He is god of the substaunce of his father gotten before the worldes and he is mā of his mother borne in the world Perfect God and perfecte man of a reasonable soule and mans flesh subsistyng Equall vnto hys father accordynge vnto hys dyuynytye lesse then hys father accordynge vnto hys humanity Whiche althought he be god and mā yet be their not two but ther is one Christ But one not in conuersion of the godheade into flesh but in takeyng of manhead in god One altogither not in confusion of substaunce but in vnitye of personne For lyke as a reasonable soule and fleshe is one man so Christ is one God and man Whyche suffered for oure saluacion wente downe vnto hell and the thirde day rose from the dead He went vnto heauen sitteth at the right hande of god the father almyghty Frō thense he shal come to iudge the quicke and the deade Vnto whose commynge all men shall ryse wyth theyr bodies And they shall gyue a counte of their owne dedes And they whiche haue done well shall enter into euerlastinge lyfe but they whyche haue done euell into euerlastynge fyre This is the catholyke fayth whiche vnlesse euery man do faythfullye beleue he can not be saued ¶ Of God ☞ What is God GOd is a spirituall vnderstandinge substaunce the euerlastinge maker keper and defender of al thinges of one endles wysdome goodnes ryghtuousnes and mercy ☞ Shewe wytnes of the vnite of God ¶ Deut .vi. Heare Israell Thy Lord god is one Lord Esai xliiii I am the fyrste and the laste and besyde me is there no god And xlv I am god nor there
ordinaūce appoynted vnto one place or certayne tradicions of men but it is the spirituall company of the godly whiche be dispersed thorowout all the worlde and yet do they agree at all tymes in the doctrine of the gospell Thys churche doth Paule declare in these wordes Ephesi v. Christe loued his churche or congregation so greatly that he deliuered vp hym owne selfe for it that he might sāctifie it cleansed wyth the lauer of water by hys worde that he myght make it gloriouse vnto hym selfe wythout spot or wrincle and that it should be holy and vnreproueable This churche is not visible but it is beleued accordynge vnto the article of the crede I beleue the holy catholyke church the communion of sainctes Yet hath it certayne tokens whereby it is knowen that is to say the true word of god and the lawefull vse of sacramentes and the keyes whiche it vseth in the ministringe of the worde and sacramentes ☞ But what is to be iuged of them whiche be excomunicate ¶ They whiche be excommunicate be rekened no more membres of the churche accordynge vnto thys Math. viii And if he wyll not heare the churche take thou him for an Ethnike and publican ☞ What difference is betwene the hypocriticall churche and the true churche ☞ Howe muche difference is betwene the trueth and falsehead betwene the likenes of truth and the truth it selfe betwene fayned and forged colour and true natural colour so muche difference is betwene the hypocritical churche and the true ¶ It is certeyne that Hypocrites haue the same Gospell and same sacramētes But thei be not therewyth contente but brynge in mannes traditions whiche they compare wyth the Gospell and make them equalle wyth the gospell and manye tymes do prayse it aboue the Gospell they do not receyue the gospell puerly and sincerelye These beleue not in theire herte nor yet stand stedfaste but when tempestes do ryse they fall backe and can not stād Also the Hypocrites do vse the sacramentes vnpurely makynge an other head then Christ wherof they are their ryghtuousnes sanctifiyng and helpe They vse the holye goste none other wyse thē a cloke wherwyth they couer their vncleane doctryne whiche thynge disperseth and troubleth consciences which in dede is not the worcke of the holy gost which doeth gather togyther and comfort consciences To be short the Hypocriticall church is a visour an outward lykenes or shadowe faulse and deceitfull pretended foleyshe yet neuer the lesse enuiouse and wythout the knoweledge of the true churche Of ecclesiastical pouer ☞ What is the keye or power of the church VVhich consisteth in teachinge the gospel ministring of the sacramentes and in excommunicatynge them which be accused of open synnes and absoluynge them agayne when they are absolution Or it is a certayne rule of an howseholde whiche is not by bodily force but by the worde onely For the kingdome of Christe is spirituall whiche is not ruled wyth the swerde wepons other thinges perteining vnto a ciuile kingdome For Christ the author of this powre of the church and institutor hathe deliuered all ciuyle gouernaunce both frō himselfe because he would not be chosē for a kyng but he conueieth himselfe away From hys Apostles when he sayeth the princes of the people shal haue dominion ouer them but so shall not ye ☞ Howe many kyndes of ecclesiasticall power be there ¶ Two of ordre and of iurisdiction What is the powre of order ¶ It is a commaundement of teachyng the gospel of shewing remission of synnes and of ministryng the sacramentes to one or mo Here is it not lawful to bring in any newe doctrine but the doctrine whyche was taughte of Christe muste be set furth lyke as he cōmaundeth in the last Chapter of Mathewe teachynge them to obserue all thynges what soeuer I haue comaunded you And Paule sayeth Galath i. If an angell come from heauen and shall teache you any other gospel then we haue taught you curssed be it ☞ What is powre of iurisdiction ⧠It is the power of excommunicatynge them whyche be accused of open crimes and agayne of absoluynge them if they being conuerted do require absolution Thys powre oughte not to be tirānical but as christ hath taught Math. xviii If he wyl not heare the church take thou hym for an Ethnik And Paul .ii. Cor. i. We haue no dominiō ouer your faith but we be healpers of your reioycynge ☞ What difference is betwene Ecclesiastical power and politicke power ¶ Politicke or ciuile power maketh lawes for the defētion of bodies of the diuision of dominiōs of couenaūtes of crimes it cōstreineth mē with bodely strēgth Agayne ecclesiastical power doth minister euerlastinge spirituall thinges that is to say it hath an heauēly doctrine it cōstreineth men wyth the worde of God Wherefore it doeth not disalowe nor abolishe ciuile power but it doeth rather allowe it subiecteth the bodies of holi mē vnto it ☞ Whē hath the church receiued the keyes ¶ When Christ sayed vnto Peter Mathew xvi To the wyll I gyue the keyes of the kyngdome of heauen And Mathewe .xviii. What so euer thou shalte bynde vpon earth it shal be bounde also in heauē c. And Iohn .xx. Take ye the holy goste whose synnes so euer ye shall forgyue c. ☞ Auayleth not the ministrynge of euyll ministers ¶ Yes it auayleth For the word and sacramētes be no ministers but they belonge vnto Christe whiche if they be ryghtly ministered the malice of the minister cānot hurt vs. And it is a cōmon saiyng The life of the minister doth not chaūge the vertue of the sacramētes the administring of the sacramētes is not of no valure althoughe the maners of the ministers be viciouse But thys muste be vnderstanded of them whiche be euyll not of them whiche be open blasphemers none other wise then if they were Iewes or Turkes vnto such ought the churche to commit no office ☞ Is not obedience due vnto ministers of the churche ¶ Like as obedience is dewe vnto the worde of God euen so is it dewe vnto them whiche do ministre it in so much as belongeth vnto the office as the scripture doth commaunde he whiche heareth you heareth me Luke .x. What so euer they shall saye do it Mathew xxiii Also obey your rulers Hebrues xiii These sentēces speake of the ministring thei require dewe obediēce vnto the gospel But thei do not cōstitute a kingdom vnto the teachers without thauthoritie of the gospel Also obedience is dewe vnto them in iurisdiction which thei haue by the authoritie of the Gospell that is to saye in knowing crimes in hearing the witnesses in lawful excōmunicatiō c. ¶ Of offension ☞ What is offension IT is whē one geueth occasion of synne or euyl exēple to other men whereby their myndes be troubled the is to say affraied or els inticed vnto suche lyke synne Or it is the deprauing or peruerting of doctrine or the good liuing or
Repentaunce and remission of synnes or as sainct Paule sayeth a regeneration or newe byrth for the dippyng into the water signieth the olde man to be mortified wyth synne the commynge vp agayne or deliueraunce out of the water signifieth the newe man to be washed and clensed and reconciled vnto God the father the sonne and the holy goste For the father receyueth the for his sonnes sake and doth promise vnto the the holy goste wherewyth he wyll geue the lyfe and sanctifie the. ☞ What is the vse of Baptisme ⧠That we may iudge thorowout aloure lyfe that remission of synnes and reconcilynge is sette furth and geuen vnto vs. For although we do fall yet vnto them whiche do amende their lyuyng the couenaunt whiche we promised vnto God in tyme paste auayleth and lowseth not the vertue because the Gospel testifieth that they whiche do amende be forgeuen ☞ May baptisme be receiued agayne or no ⧠The token oughte not to be receyued or taken agayne for the receyuynge of the ceremonie agayne auayleth nothynge And the token once receyued is a perpetuall note and a perpetual testimonie Lyke as circumcision once done was a perpetual witnesse of the bonde of God wrytten in the bodies of them whiche were circumcised Moreouer we ought to exercise the fayth of this couenaunte wyth ofte callynge it to remembraunce and keepe it so longe as we lyue Therefore it is sayed that repentaunce is nothynge elles but remembraunce of our Baptisme ☞ What difference is betwene the baptisme of Iohn and of the Apostles ¶ Goeth the Baptisms be the office and ministerie of the newe testamente and require fayth in Christ The baptisme of Iohn did testifie that Christ shoulde come The Baptisme of the Apostles testified that he was come and by that fayeth were as well they whiche Iohn Baptised as they whiche were baptised of the Apostles sanctified and saued But that Iohn sayeth I baptise in water vnto repentaunce but he whiche shall come after me wyll baptise wyth the holie goste c. He maketh no difference betwene the offices or ceremonies but betwene the personnes of the ministers the person of Christe For he testifieth that Christe is the Lorde wherby that baptisme is vertuouse which woulde geue the holie goste and euerlastynge lyfe and he professeth hym selfe to be a ministre which geueth only the outwarde signe and preacheth the worde ¶ Of the baptisme of Infantes prouynge that chyldren oughte to be baptised FYrste Christ sayth Iohn .iii. Vnles a man be renewed by water the holy goste he can not enter into the kyngdome of God This sentence is vniuersal and it testifieth that al which shal be saued ought to be renewed wyth water that is to say to be baptised therfore chylder must be baptised also that thei may be saued ⧠Seconde of the tradicion of the Apostles For so writeth Origen vpon the sixte Chapter vnto the Rom. The churche receyued a tradition of the apostles to ministre baptisme also vnto chylder For they vnto whom the secretes of the misteries of God was committed dyd know that there was natural filthinesse of synne in all men which ought to be abolished by water the spirite So doeth Ciprian Austen proue the baptisynge of chylder ¶ Thyrde by the reason whiche is broughte out of the scripture It is certeyne the kyngdome of God and promise of the Gospell to perteyne vnto chylder But wythout the churche is no saluation Therefore chylder muste be grafted and planted into the churche and the token muste be ministered vnto thē which maye testifie that the promise belōgeth vnto thē The maior is certeyne for Christe saith lette the childer come vnto me for vnto suche belongethe the kyngedome of heauen Also it is not my fathers wil whiche is in heauen that one of these litel on s shall perysh Also the angels of them dooe euer see the face of the father The minor is manyfeste For there is no saluation wythout the churche where neyther the worde nor yet the sacramentes be ministred For the churche is the kyngedome of Christ in the which christ is effectually by his word and sacramētes Therefore the conclusion foloweth that chylder oughte to be baptysed that they receyuynge the signe may be made membres of the churche and that God may giue vnto them hys promesse ☞ But the Anabaptistes obiect saiyng Seing childer do not vnderstande the worde they can not beleue wherfore the Sacramentes do not profects them ☞ Agaynst this argument fyrst of all muste we sette the example of the Infantes which were circumcised whiche also dyd not vnderstand the word and yet auayled the couenaunte or bonde and God did receiue them for his promise sake ¶ Secondarilye we muste answere althoughe they do not vnderstande the worde yet is it certayne that God taketh effecte in them accordynge vnto thys vnlesse a man be renewed by water c. Nor it belongeth not to vs to searche howe God doth worke in thē It is inough to knowe that the kyngdome of God doeth certaynely perteyne vnto chylder Wherupon it foloweth that God taketh effecte in them ¶ Of the Supper of the Lorde ☞ What is the Lordes supper THe supper of the Lorde is a sacramente of Christes bodye and bloude wherein is called into remembraunce the offering vp of Christes bodye and the shedynge of hys bloude for vs wherein also Christen men gyue thankes to all myghtye God for their redemption ☞ By how many names is thys sacrament named ⧠The scripture calleth it the supper of the Lorde the communion a Testamente and it is called of the doctours Eucharistia Sinaris ¶ Wherfore is it called the supper of the lord ⧠Because lyke as in an other cōmon suppers breade and wyne do norishe strenghten mens bodies so Christe whiche is the heauenlye breade in thys hys supper norisheth comforteth strenghtheneth and cherisheth oure soules ☞ Why is it called a Testamente ¶ Because remission of all oure synnes is promised vnto vs in it thorowe the bloude of Christe ☞ Why is it called communion Because it teacheth vs that we ought al to be in loue and charitie and mēbers of one body wherof Christe is the heade ☞ Why is it called Eucharistia Because we oughte to magnifye hys death and giue thankes al togither for oure redemption ☞ Saye the wordes of the Lordes supper ¶ Oure Lorde Iesus Christe in that same nyght wherein he was betrayed dyd take breade and when he had gyuen thankes he brake it and gaue it vnto hys disciples sayeinge Take and eate thys is my bodye whyche is gyuen for you Thys doe in my remembraunce In lyke maner the cuppe also after he had supped and when he had gyuen thankes he dyd gyue it vnto them sayeing drynke all of thys Thys cuppe is the newe testamente in my bloude whiche is shed for you and for many in remission of synnes do this howe ofte so euer ye shall dryncke it in the remembraunce of me
the deuel Peter monisheth the same Endeuoure your selfe sayeth he that ye make sure your vocation and election ☞ Which is the seconde cause The dignitye of good workes For although in our great infirmitye we ought not to iudge arrogantly of our selfe yet oure vocation is much to be made of and although our vertues and good workes be not pure and cleane inough yet belōg they vnto the glory of christ Therfore their dignitie is great that we shal knowe that they do greatlye please god adourneth them with honorable titles for thei be called sacrifices the is true worshipinges honours wherw t god is delited Christ sayeth the the father is glorified wyth oure good workes Peter fayeth that we be a holi priesthod ordeined to offer spirituall sacrifices acceptable vnto the father by christ Moreouer seinge good dedes and good works be the giftes of the holy gost it wer an vnthākful an vngodlye herte whiche woulde not know the author Also good workes be sacramentes that is to saye tokēs admonishing vs of the wil of god testifiyng the we haue remission of sinnes and other godly benifites according vnto thys ☞ For geue ye and ye shal be forgeuen ☞ Whiche is the third cause ¶ Rewardes as well bodely as spirituall whyche good workes deserue But althoughe euen in this life rewardes are geuen vnto manye yet because the church is subiected vnto the crosse the most speciall and excellent rewardes shal be gyuen after thys lyfe lyke as Christe sayeth youre rewarde is plētiouse in heauē And Paule sayeth godlines hath promises of thys presente lyfe and of the lyfe to come Which is the fourth cause ⧠Exercisinge of fayth for therfore doeth God adde promises vnto the workes that we should exercise oure fayeth by suche occasions we shoulde thinke that therfore we ought to giue almesse because that duetye pleaseth God and we shoulde beleue that God will in lyke maner be benificiall and good vnto vs. Lyke as the exāple of the widowe of Sarepta teacheth vs .iii. Regum .xvii. ☞ Whiche is the fyfte cause ☞ That they whiche gooe delygently aboute to do good workes be holpen of the holye gooste and preserued leste the deuell shoulde drawe and entice them into daingerousse errours vngraciousse mischieffes Therfore christ saith I will not leaue you fatherles This benifit of god cā no mans mouth prayse inoughe For the craftes and wyles of the deuel cā no mans wisdome eschewe without the helpe of the holy gost Therefore let these causes stirre vp and prouoke vs vnto good workes ⧠But what of euel workes Do they hurt vs or no ☞ Yes Fyrste of all they deserue the wrath of god and euerlasting dampnation Secondarely they deforme the Gospel and the glorye of God as he sayeth For youre sake is the name of god euell spokē of amōg the gentiles Thirdlye they haue presente punishmente the tiranny of the deuel which hath the vngodly in his power and doeth driue thē to al kyndes of errours myschefe Ther foloweth also vodely punyshmēte warre and other wrechednes and miseries Moreouer all spirituall exercises be hindered faith is dead in thē which giue thē self vnto vices Finally that whych is most horrible sinnes deserue hardening of the hert sīnes be punished with more mischeuous synnes These causes are diligently to be considered to the entent we should caste out of our hertes fleshly surenes or cōfidēce that we shuld learne to feare the wrath of God stire vp our selfe vnto good workes ▪ ☞ Do good works deserue euerlasting life ☞ I answere Some althoughe they graūt the good workes do not deserue remissiō of sins yet afterwardes they Imagine that good works deserue the euerlasting life in thē which be renued but it is not to be iudged the euerlastīg life is giuē for the clēlines dignity of those works but it is the vndeserued benifit or reward it is giuē bi mercy for Christes sake And the cause is the oure obedience is euer as yet vncleane or it pleaseth not for it owne sake but by Christe doth it please And ther is no man which is so mad or impudēte if he serche hys owne conscience that dare be so bolde as to affirme that his good dedes be worthy euerlastynge lyfe for them So sayeth Paul I am nothyng gilty in my cōscience yet am I not iustified therefore If Paul nowe holy and ful of good worckes denyeth hym selfe to be Iustifyed wyth them he iudgeth muche lesse that they deserue euerlasting life Also Christe sayeth when ye haue done all which be commaūded you saye yet ye be vnprofitable seruātes Rom. x. He hath shyt vp all vnder syn that he myghte be mercifull vnto all Nor we maye not suffer thys to be mocked wyth the subtyll cauillacyons whereby they fayne Sinecdochine that is to say althoughe good works be not the whole meryte yet be they partely and lesse principall merite For so shoulde fayth leane vpon that sayed parciall merite whiche is impossible For it is a contrary saiyng to esteme that we receyue euerlastynge lyfe for nothynge by mercye for Christes sake and then to Imagine that our obedyence deserueth euerlasting life And that same partyall if so be ther were any such yet should it be vtterli shakē of of vs in the battell of conscyence when wee shoulde perceyue oure obedyence not to be suche as it ought to be To be shorte none of our merites can be sette agaynste the iudgemente of god for the lawe dooeth euer accuse vs and condempne vs of synne As Paule sayeth The power of synne is the lawe But thankes be vnto god whych gaue vs the victory by Christ c. Therefore so is it to be iudged althoughe oure obedience be not the merite of euerlasting lyfe nor we are not saued by it but for Christes sake wythout our deseruinges yet it is our deuty which must necessarily folowe and it deserueth rewardes boeth bodelye and gostly which shall be gyuen vs partely in thys lyfe and partely after this life as Christe sayeth Gyue and it shal be gyuen vnto you ☞ Wherefore then is euerlastynge lyfe called a rewarde as it is sayed he shall gyue vnto euerye one accordyng vnto hys workes c ▪ I answere it is a phrase of the lawe whiche descrybeth in what state they shal be to whome euerlastynge lyfe is gyuen and it sayeth that euerlastynge lyfe is gyuen to them whyche be iustifyed For when the lawe speaketh of workes it meaneth the ryghtuousnes or vnrightuousnes of Euerye one So speaketh the lawe as thoughe we had fulfylled the lawe wyth oure obedyence and were so rekened iustyfyed and it promyseth euerlastynge lyfe vnto them whyche be iustifyed But in the meane tyme we must learne in the Gospel that by fayeth frely we receyue imputīg of ryghtuousnes for christes sake that euen so as we oure selfe had fulfilled the lawe Therefore because ryghtuousnes or fulfyllynge of the law is imputed vnto vs therfore is
victory ☞ Howe shall they aryse Gloryously wyth all perfection gostely and bodely Paul .i. Corin xv Dothe numbre foure giftes of a gloryfyed body clearnes power or leithweiknes quicknes or redines This body sayth he is sowne that is is buried in the earth in corruption infamy infyrmity a natural body It shal aryse in incorruptiblenes glory power a spirituall body ☞ Shewe a figure of the resurrection by the creatures Behold a corne of wheat which is casten dry into the earth and it is not reuyued so that it can not growe vnlesse it be dead or roten before Ioh. xii Christ saith vnlesse the corne of wheat ct The corne is sowne into the ground litle vile an dry whych putrified in the earth as it were reuiuing groweth into a teÌ„dregrasse anone after cometh stalkes and then the eares So shal thy sayde bodye whyche is buryed at the length aryse but wyth an vnspeakable beuty For the ryghteouse shall shyne in the kyngdome of god as it were the sunne ☞ But what shall come of them whom the last daye shal fynde yet lyuyng in fleshe ¶ They shall not fall in the haÌ„des of them which buri the dead For Paule saythe .i. Thessa iiii We whyche remayne as yet shal be also caryed vp wyth them whych be dead before into the cloudes for the metyng of the lord in the ayer and so shal we euer be wyth the lorde ¶ Of the end of the worlde of the iudgment or the last day of the lorde ☞ What is the consumation of the world IT is wheÌ„ the state of this world and the course of tymes shall passe away when Summer winter day nyght shall cease Gene. x. ☞ What is the last iudgement or the day of the lord It is wheÌ„ the lord Iesus Christe in his comyng wyth great power and maiesty shall gyue equal vndenyable iudgement vnto all meÌ„ according vnto their workes as well vnto the godly as the vngodli either vnto euerlasting life or euerlasting punishment ☞ How many commings of the lord be ther ¶ The scripture doth teach vs that there be two comings of the lord The first was lowly wheÌ„ he was incarnate in the shape of a seruaÌ„t that he myght beare oure sinnes The other shal be gloryouse and terrible when he shal come as the laste iudge in an vnspekeable maiesty in the end of the worlde to iudge the quicke and the deade Augustinus Christe did come priuily to be iudged He shal come openly also for to iudge Act. x. Christ is ordeined of god the iudge of the lyuyng and the dead Acte xvii He hathe appoynted a daye wherein he wyl iudge the worlde in equalnes Howe shal he come to iudge ☞ Visibly in a cloude lyke as he hath ascended vp Actes i And in maiestie and glory .i. Thes iiii in the voyce of the archaungell and in the trumpet of God Wherfore to iudge That he may geue vnto the godly euerlastyng lyfe both bodily gostly and vnto the vngodly punyshment and euerlastyng fyre ¶ What order of the last iudgmeÌ„t shal ther be ¶ Certayne tokens shall go before the day of iudgement Certayne shal be vpon the same day and certaine shall folowe What tokens shall goe before ¶ The Empire of Rome shal be destroyed The maÌ„ of sinne shal be declared ii Thess ii Their shall false Christes ryse and false prophets The church of Christe shal suffer most greuouse persecutioÌ„s Math. xxiiii Ther shal be tokens in the sunne and mone c. Luke xxi The Gospell shal be preached in the whole worlde ☞ What tokens shall appeare vpon the same day ¶ The cominge of Christ shal be sodden like as the fleyng of the lyghtenyng from the east vnto the west fyer shall goe before his face Psalm .lxxx. vi The tokens of the sonne of man shal appeare in heauen All dead men shal aryse as well godly as vngodlye Christe will deuid the good from the euel and will gyue the last iudgement Mathew .xxv. ☞ What token shal folowe ¶ Visible renewinge of the worlde Punyshment of the vngodly life of the godly Euerlasting ☞ Can the houre and the day of the iudgement be knowen ¶ Of that day and houre saythe Christe Mathew .xxiiii. No man knoweth no not the Angels but mi father alone And the .i. Thess v. The day of the lord like as a thefe vpon the nyght So shall it come when they shal say peace tranquillity then shal the sodden destruction come vpon them ¶ Of Euerlastyng lyfe What is euerlastynge lyfe IT is the euerlastyng taste and fealing of grace and the mercy of god and peace or euerlastyng ioy of conscience in the hertes of the faythfull Or it is a certayne knowledge of god and oure lorde in Iesu Christe which begyneth here in faith vnder a sure hope spirite it shal be openly declared after this lyfe vnto euerlastynge ioyes and an immortall heritage more breifly so Euerlastyng lyfe is to know the true god and Iesus Christe whoÌ„ he hath seÌ„t Ioh. xvii ☞ What is euerlastyng deathe ☞ It is euerlastynge sorow and feare of conscience for the wrath of god ☞ Who hath promised euerlastyng lyfe ¶ Christe oure lorde ¶ Vnto whome ¶ Vnto them whych beleue For so hath he said Ioh. iii. He which beleueth in the son of god hath euerlastynge lyfe but he whyche doth not beleue in the son he shal not se lyfe but the wrath of god taryeth vpon him Iohn .v. Vereli verely I sai vnto you he which heareth my word and beleueth in hym whych hath sent me he hath euerlastyng lyfe and he shal not come into iudgement but he shal passe from death into lyfe ¶ Which be the effects and vertues of euerlastyng lyfe ¶ Not to fele any more synne death but to haue euerlastynge Ioyes and gladnes Esaie xxv And death shal be vtterly deuoured and god shal wipe all tears from the eyes of them and ther shal be no more death nor sorow nor Crieng c. Apoc. xxi Esa lxv â—o I create new heauens and they which were before shal be no more remembred nor yet ascend into your hertes but ye shal reioyce be mery for euermore in those whych I create Bicause lo I create Iherusalem gladnes and the people of it reioyce and they shal be mery in Iherusalem and I will reioyce in my people and the voyce of weping wailing and the voyce of Cryeng shal be heard no more in it c. Also Chap. li. They whych be redemed of the lord shall returne and come praisinge into Syon and euerlasting ioyes vpoÌ„ their heads They shal reioyce and be mery and sorowe and mornynge shal be abolished Psal iiii Pore men shall eate be satisfyed and they shall prayse the lorde whych do seeke for hym and their herts shall lyue for Euermore Psalm .iiii. They shal abound wyth corne wyne But I wil sleep and take reste bicause thou lord dost make my dwellyng place sure Esaie lxiiii Ther is no eye whych seeth but thou alone O God what thou hast prepared vnto them whych loue the. ¶ These testimonies doe declare that euerlastynge lyfe is such astate wherin we be delyuered froÌ„ synne and death and from all miseries and wretchednes shall liue in euerlastynge lyghte the treue knowledge of god and shall haue euerlastyng Ioyes and euerlasting myrth Which god graunt vnto vs for the loue of his sonne Iesus Christe which liueth and reygneth wyth the father and the holy goste blessed aboue al thyngs for euer more Amen ☞ * ☜ ⧠Imprinted at London by Iohn Day and Wyllyam Seres dwellynge in Sepulchres Parish at the signe of the Resurrection a litle aboue Holbourne Conduite ☞ M.D. xlviii the .v. of October ⧠Cum gratia priuilegio ad imprimendum solum