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 thēselues 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 vpō 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 cōfesse 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
to performe all the duties of a faithfull minister of Iesus Christ vnto your honour I leaue to trouble you any furthet from other affayres of your Prince and countrey beseeching the Almightie to increase his gratious giftes in you to the honour of his holy name the profit of his Church and the consolation of your owne soule in the ende Which he graunt vnto your honour for his Christes sake Amen 1579. Your honours in the Lorde Iesus most humble to commande Iohn Baker To the Godly and Christian reader grace and peace from God the father and from our Lorde Iesus Christ Amen I Haue for thy sake gentle reader set forth vnto thee briefly the meaning of al the articles of our Christian fayth which are necessary to saluation to this ende and purpose that as thou hast in English an exposition vpon the ten commaundements of almighty God and the Lordes prayer to knowe the better what they meane so thou mightest haue likewise in thy mother tongue some opening of these Christian articles which being well applyed to thy owne conscience by a liuely fayth thou shalt finde sweeter vnto thee then either hony or the hony combe a treasure to bee preferred before much gold yea the finest that may be And because sermons are not so common in euery parish Church as by the lawe of God and the prince they should be thou mayest therefore vse this booke priuately in thy house when thou shalt haue leasure as vpon the Sundayes and holy dayes at after noone The whole summe of thy faith is here set forth so plainely that thou mayest easily vnderstande it if the Lorde shall giue his grace to thee open thine eyes to see otherwise nothing can be easie to any man but an open booke shal be as sealed vnto men except the spirit reueale it vnto them which he will doe no doubt if thou seeke it by humble and earnest prayer to God in his sonnes name For surely this is the cause why many reading the Scriptures vnderstand them not because they come to them with vnprepared heartes not subdued with humilitie but presuming with their naturall witte to vnderstand the mysteries in them conteined But flesh blood doth not reueale these secret and hid thinges vnto vs. Other reade them without prayer to vnderstand them other some reade them but to dispute and talke of them with the learned and not to amende their liues being detected by them but onely to knowe them and let the practise goe But these men so doing can not be blessed Luke 11. cap. Wherfore dearely beloued Christian I exhort thee to reade the scriptures and all other bookes that tende to the declaration of the scriptures with a single eye and penitent heart not thinking or presuming any thing of thy selfe for the wind bloweth where it listeth as our sauiour sayth Iohn 3. And these diuine thinges are most commonly had from the wise and men of vnderstanding and opened by the spirit vnto litle babes Matth. 11. that is to such as are humble in their owne conceyte and in their owne eyes For the holy Ghost sayth Them that be meeke will hee guide in iudgement and teach the humble his waye Psal 26. So then the humble shal be exalted and they all that exalt them selues shal be brought lowe Luk. 14. fare well deare brother and vse this booke as it was meant to thy good and comfort which Iesus Christ graunt vnto thee Amen Thy louing Brother in the Lord alwayes to pray for thee I. B. ¶ Sermons vpon the Creede or xii Articles of our Christian faith I Beleeue in God the Father Almightie maker of heauen and earth 2 And in Iesus Christ his only Sonne our Lord which was conceiued of the holy Ghost 3 Borne of the Virgine Marie 4 Suffered vnder Pontius Pilate was crucified dead and buryed descended into hell 5 The third day he rose againe from the dead 6 He ascended into heauen and sitteth on the right hande of God the father Almightie 7 From thence shall he come to iudge the quicke and the dead 8 I beleeue in the holy Ghost 9 The holy Catholike Church the cōmunion of Saintes 10 The forgiuenesse of sinnes 11 The resurrection of the body 12 And the life euerlasting Amen The first Sermon vpon the first article I beleue in God the father almightie maker of heauen and earth BEfore we come to speake of the meaning of these wordes it shall not be amisse to cōsider in a word or two who made this Christian order and forme of our beliefe The generall and common opinion receaued with the whole consent of the Church is that the xii Apostles of our sauiour Iesus Christ made this Creede euery one an article as a godly writer of our time one Aretius in his booke of questions doeth shew Therefore it is called the Apostles Creede But whether it were they or no that made it or any other it is no great matter seeing it is all the vndoubted trueth of Gods worde euery poynt of it agreeth with the rest of the holy scriptures written with the Spirit of Christ We haue many bookes in the olde new Testament which are written for our consolation comfort and that by the finger of God but yet we knowe not the names of those men that wrote them as the booke of the Iudges the booke of Kinges and the Chronicles and such like and in the newe Testament the Epistle to the Ebrewes These all are the holy worde of God but yet we knowe not the authors of them And it seemeth that the holy Ghost woulde haue their names suppressed and vnknowen because we shoulde receiue all Scripture alike and with the same authoritie which proceedeth from the mouth of God making no differēce of persons or choyse of men when all is trueth that is written and that we shoulde not consider so much who speaketh or writeth a thing as what is spoken written vnto vs. Thus much for the writers of this worke Nowe let vs consider the thing it selfe This Creede hath foure partes the first is of our faith beliefe in God the Father the first person in Trinitie the seconde is of our trust and beliefe in God the Sonne Iesus Christ our sauiour the second person in Trinitie the third is of our faith in the holy Ghost the power of God which is the thirde person in Trinitie the fourth and last parte is of the holy and Vniuersall Church of Christ and of those things that are to be beleued concerning the same which are contayned in the last three articles which are annexed and ioyned vnto the Church as The remission of sinnes the resurrection of the bodie and the life euerlasting These are the benefites which followe the Church This is the diuision of the Creede Out of the first article we haue to note these two things first that we must beleeue in God secondly what maner of God it is in whome we doe beleeue
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 thē 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 cōfort 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 sōnes 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 cōdēnatiō because of our sinful father Adā transgressing Gods cōmandemēt Whē we name him almighty we do not cōceiue 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 thēselues to Christ the sonne of God how he asked leaue before he could do any thing to Iob Iob. 1. Again we must needes graūt that being omnipotēt 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 prouidēce howsoeuer they fal out nothing cōmeth to passe wtout his wil and coūsel 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 cōfort by the prouidence omnipotēcie of God First because it considereth that God hath sufficient power to defende his Church Secōdly because he is willling to do it It foloweth maker of heauē earth This proueth that he is almighty because he hath made heauē 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 frō 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 heauē 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 heauē 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 coūsell 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 thē 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
same nature with the father for he is one with his father This is the third title giuen to our sauiour Christ that he is the only begotteÌ„ sonne of God but there may a question bee inade How is Christ the only sonne of God seeing we also are soÌ„nes as he is as Iohn saith As many as beleeue in Christ he gaue theÌ„ power to be the soÌ„nes of God To this we answere that Christ is the only sonne of God by nature substance and we by grace adoption which before were not For as when a man hath no childreÌ„ he maketh some by adoption and fauor whoÌ„ he loueth to enioy his lands and inheritaÌ„ce â—ounting them as his owne so it is with God and vs. He hath no moe sonnes but one onely by nature substance but by his loue and grace he maketh vs his deare children by adoption in Christ for all is done for Christes sake our elder brother as Paul proueth Ephe. 1. He hath predestinated vs to be adopted for sonnes in Iesus Christ For this then that we are sonnes to so high great a God a Lord and king ought we not to be very thankeful ought we not by all meanes to set forth his honor glory more then our own Surely we should do so for how would I loue that king here in the earth or that Queene or that noble maÌ„ that should make me a poore begger borne his louing sonne by adoption Now much more ought I to loue the sonne of God that hath made me sonne to his father by his death satisfaction And wheÌ„ Christ is called the only begotten sonne of God we must not imagine a carnall or grosse begetting as is here among meÌ„ but a diuine and heauenly incompreheÌ„sible and vnspeakable to our capacity before al beginnings most mystical secret The last title that is giueÌ„ to Christ here is the dignity honor of a Lord. We cal him our Lord that by right for his we are who hath bought vs redeemed vs by his owne body from the deuill sinne al other euils and mischiefes And this is that that the Apostle speaketh of that therefore Christ died and rose agayne that he might be lord of al both dead quicke Rom. 14 and againe Ye are not your own for ye are bought with a price 1. Cor. 6. And therefore is he made lord and king of his father ouer all the world that al should worship and honour the sonne as they honour the father him selfe for he is not only the head of men but of all the Angels in heauen as it is said Let all the Angels of God worship him Heb. 1. Ephe. 1. Thus ye see how Christ is appoynted Lorde and heyre of all thinges therefore is he called here our Lord and we then confesse our selues to be his seruantes and subiectes to do his wil and commaundement He is called also our Lord because we should conceaue comfort by it in trouble that he will be a most gratious lord vnto vs also as wel as vnto others as Thomas said of him so must we say and bee perswaded My God and my Lord. Iohn 21. Which was conceiued by the holy Ghost Nowe foloweth his coÌ„ceptioÌ„ by the holy ghost not by the seed of man for if he had bin conceiued by man he had not bene voyde of sinne as Ioh chap. 3. ver 6. Iob. 6. chap. 25. verse 5 6. and so shoulde he haue bene vnfit to deliuer vs from sinne Therefore our sauiour saith For them I do sanctifie my self And such an high Priest it became vs to haue which is holy harmeles vndefiled seperated from sinners and made hier then the heauens As that which went before did proue vnto vs sufficiently his diuinitie and godhead that he was yesterday to day for euer as is proued in the Epistle to the Hebrews cha 13. so this coÌ„ception in the wombe of the virgin doth proue that he is very and true man had a beginning according to his humanitie as the scriptures doe witnes vnto vs that he was made of the seede of Dauid according to the flesh RoÌ„ 1. And that God seÌ„t his soÌ„ne into the world made of a woman Gal. 4. The maner of this conception is described liuely vnto vs by S. Luk. Cha. 1. For after that the Angel had told Marie that she should conceiue in her woÌ„be and bring forth a sonne and cal his name Iesus she asked howe it should come to passe saying she knew no man then the Angel telleth her that the holy ghost should come vpon her the power of yâ— most high should ouershadow her therefore that holy thing which shal be borne of thee shal be called the sonne of God So likwise in Matth. 1. we reade that when Ioseph her husband would haue put her away priuily thinking she had bene with child of some maÌ„ the Angel called vnto him being thus minded in a dreame saying Ioseph thou sonne of Dauid feare not to take Mary for thy wife for that which is conceiued in her is of the holy ghost We see then that al flesh in Adam had corrupted his way before the Lord that the ordinary generatioÌ„ of maÌ„ was vncleane therfore it was necessary that Christ that should redeeme others from sinne should not be subiect to it himself but bee borne by an extraordinarie meane to cleanse vs froÌ„ all our sinnes both original actual which he was voyde of by reasoÌ„ of this coÌ„ceptioÌ„ wherfore Christ must be both maÌ„ God to redeeme vs Man because maÌ„ had offended our sinnes had deuided him froÌ„ vs as a cloude doth the bright sunne from our eies he must be God also to make reconciliatioÌ„ to God his father for vs for no Angel in heauen was able to do this office of mediation but the only God maÌ„ Iesus Christ the true mediator for al our sinnes past present or to come Here coÌ„sider the great loue of Christ toward mankinde that despised not our flesh to take it vpoÌ„ him beeing God equall to his father and hath inuested and couered himselfe with our nature but yet without sinne This doth teach vs our duety towards him in thaÌ„kfulnes our duty towards our neighbors in yelding vnto them in matters for their behalf not to please our selues but to beare with them debase our selues for them as Christ hath done for vs already Phil. 2. Let the same minde be in you which was in Christ Iesus We learne by the coÌ„ceptioÌ„ of Christ by the holy ghost that he was thus coÌ„ceiued to make our sinfull conception pure For we are conceiued and borne in sinnes euery one of vs eueÌ„ the best of vs al that come of Adam Dauid lamenteth the impurity imperfection of his conception and birth saying Behold Lorde I was borne in iniquitie in sinne hath my mother conceiued me Psal 51. as if he would say The cause of this my outward
his prophesie of this wonderful natiuitie of our Sauiour Iesus saying in his Chap. 23. Behold the daies come saith the Lord that I will raise vp vnto Dauid a righteous branch a king shal reigne prosper shal execute true iudgement iustice vpō the earth In his daies Iuda shal be saued and Israel shall dwell safely and fulnesse of time as the Apostle speaketh was come then God sent his Sonne made of a woman and made vnder the Lawe that he might redeeme them which were vnder the Law that we might receiue the adoption of sonnes Gal. 4. God then as in this so in all other things is true and iust of his promise and couenant that he maketh to a thousand generatiōs as saith the Prophet For nothing can let him to bring his words to passe his power is infinit ouer all And although it be said that Marie was maried to Ioseph Ioseph tooke her home to him to be his wife yet she was a virgin for Ioseph knewe her not so that Christ was borne of her being a virgin Ioseph was spoused to her in this respect that he should be an aide and comfort for her in her trouble and paine in her flight into Egypt in her great pouertie for she was so poore that she had no chamber to be deliuered in but laid our Sauiour Christ in a manger For these causes was Ioseph called her husbande also that shee myght be voyde of suspition of fornication and Christ not thought to be borne out of wedlocke or in adulterie 2 Secondly for our instruction let vs consider the whole maner of Christs birth after what sort and fashion it was S. Luke doth declare the order of it very liuely saith that whē Ioseph Mary were at Bethlehem the dayes were accomplished that shee shoulde be deliuered she brought forth her first begotten sonne and wrapped him in swadling clothes and layde him in a cratch or manger because there was no roume for thē in the Inne By these words we see the maner of Christs birth howe it was very poore and base in respect of the world nothing glorious in the eies of men or as myght beseeme so great a prince as he was He that might haue bene borne in a most magnificent and royall palace would be borne in a stable or oxe stall and he which could haue bene layde in a most sumptuous bed of doune with silke veluet wrought garnished yet notwithstanding woulde bee layde in a vile manger This doth passe the reach and capacitie of mans witte and doth expresse vnto vs how that the Lords waies are not our wayes nor his doinges as ours are For then surely woulde hee not haue had Christ his Sonne to bee borne so poorely and without al honour and estimation here in the earth But here we see the great loue of Christ towardes vs the woulde so be borne for our sakes So that in this is fulfilled that notable saying if S. Paul the Apostle 2. Corinth 8. Chap. 9. saying Ye know the grace of our Lord Iesus Christ y◠he beīg rich for your sakes became poore that ye through his pouertie myght be made rich A notable lesson to take pouertie in good part if the Lord for iust causes lay it vpon vs. And not only was he borne so poorely miserably but also liued so afterwarde all his life time while he was here vpon the earth for that space of 2. or 3. and thirty yeres insomuch that when he was borne he stedde into Egypt frō Herod that sought to kil him no doubt with trouble paine Afterward he liued with the beneuolence liberalitie of certaine good womē as of Mary Magdalene Ioanna that wife of Chuza Herods stewarde Susanna many other which ministred vnto him of their substance Luk. 8. 3. so that he himselfe doth pronounce to one that would folow him for gaine estimatiō in this life that the sonne of mā meaning him self hath not where to lay or hide his hed but is in worse case thē the foxes which haue holes or the birds of the aire which haue their nests Mat. 8. By this we learne to take pouerty patiently which the Lorde himselfe hath sanctified in his owne body neither to thinke it accursed And we learne thereby the contempt of this worlde for Christ had nothing glorious in the face and eyes of man hee was not riche but poore If wee haue riches let vs not thinke so much or highly of them or be puffed vp by them for Christ had them not If wee be poore let vs remember that Iesus Christ was poore also in this life It is sufficient for vs and enough if we may be riche after this life not that these riches and worldly thinges are ill if they be vsed to Gods glory but Christ would teache vs by his example that first his kingdome is not of this world then not to be greeued if we lacke these transitorye thinges for hee had them not at all wherefore if we haue meate and drinke and raiment we must be content The circumstances of his birth are the place of it and the tyme. As concerning the place Matthewe and Luke both agree in one that it was Bethlehem for so was it long before prophecyed of by the Prophet Micheas Chap. 5. saying And thou Bethlehem Ephrathah art little to be among the thousands of Iuda yet our of thee shall come foorth vnto me one that shal be the ruler in Israel whose goings foorth shall be from the beginning and from euerlasting Where hee setteth foorth vnto vs plainely both the humanitie of Christ and also his diuinitie his humanitie in that hee sayth hee came out of Bethlehem and his diuinitie in that his going foorth was from euerlasting The place then was Bethlehem no great and famous citie as Ierusalem was but a poore and obscure towne nothing spoken of among men Here wee may see againe that as Christ shewed great humilitie in the maner of his birth so did hee also in chusing so poore and vile a place as Bethlehem was And this was done no doubt to confound the wisedome of the wise and mightie which woulde haue thought rather that Christ should haue bene borne at Ierusalem or some such like notable and excellent citie Well our sauiour Christ chose Bethlehem and made it famous through his birth and reiected all other cities so is fulfilled that saying of Paul God hath chosen the weake things of the worlde to confound the strong and vile things and things that are despised hath God chosen to bring to naught the thinges that are that no fleshe shoulde reioyce in his presence 1. Corinthians 1. Verses 27. 28 29. Let no man therefore be grieued or ashamed if he be borne in a poore and base village for so was Christ borne and hee is nothing the worse for it hee may come as soone to heauen as they that are borne in the greatest
profite and comfort that we may take apply to our selues our soules and bodyes by it and what duetie is required of vs in this behalfe The commoditie that ariseth to vs and al Christians by his birth is that Christ came to saue that which was lost as Paul doth notably expresse the ende of his comming in the fleshe saying This is a true saying and by all meanes woorthy to bee receyued that Iesus Christ came into this worlde to saue sinners 1. Timothie 1. 15. Then we perceiue this that Christ was borne to redeeme vs. If he had not bene borne wee could not haue byn redeemed by him from the power of hell and of Satan This is a great matter and a most excellent wonderfull benefite For we vnderstande now plainly clerely by the word of the Lorde that the seede of the woman hath broken the serpents head Gen. 3. that there is a Lion and a Lambe in diuers respectes for his strength a Lion and a Lambe by his meeknes found worthy to open the booke to loose the seuen seales of it which no man was able to doe neither in heauen nor in earth nor vnder the earth Reuel 5. that there is a childe as Esaie sayth giuen vnto vs vpon whose shoulders the gouernmēt of heauen and earth is laide and doth cōsist We may saye therefore that a man is borne of the virgin Marie the true and naturall sonne of Adam of Abraham of Dauid which was promised in the lawe and Prophets such a man I say that hath conquered hell and death and damnation desiuered vs from the wrath of his father to come Of this our faith may gather a double fruite and cōmodite the one that there is a mediatour betweene God man euen the man Iesus Christ we haue this mediator for vs in heauen already the other that by the participation vnitie of his nature with ours he receiueth admitteth vs into the societie of him selfe and all his riches and treasures are made ours euen as the wife may say of her husband that al her husbāds goods lands are hers because she is one with him so may we say of our most gratious husband bridegrome Iesus Christ that all his store is now become ours For we are bones of his bones and flesh of his flesh as Paul telleth vs plainly Ephes 5. If this be so then wee ought to reioyce and be glad in our heartes as Paul sayth which is in the Lorde because that Christ the great iewell of God is sent into the worlde If we greatly reioyce triumphe when wee haue a mortall sonne an heyre here borne in earth vnto vs whō we knowe not whether he shall be good or ill a cōfort or paine vnto vs If I say we do reioyce at this vanity what ought we to do think ye dearly beloued brethrē whē we heare that sōne of God to be borne for vs the heire of all things a sonne that pacifieth his fathers wrath iustly conceiued against sinne such a childe as maketh vs children bringeth vs into his heauenly possession inheritance Ought we not trow you vnspeakeably to reioyce thanke God and his sonne Christ continually It is good reason so to do seeing it is our onely benefit and not his for he came and was borne for vs and not for him selfe The angels of God herein may teach vs our duety howe thankfull we ought to be and to reioyce for it not with a worldly and carnal ioy as many do but with a spirituall and heauenly ioy of minde and conscience as few doe At the birth of our sauiour there was a company and multitude of heauenly souldiers praysing God and saying Glory be to God in the high heauens and peace in the earth and towards men good will Luke 2. They reioyced in the Lord were thankful for it yet are much more ought we to do the like that his wil may be done in earth of vs as it is in heauen amongst them euen as we dayly pray Thy wil be done in earth as it is in heauen We haue in deede a celebration of this natiuitie of Christ which is miscalled of vs Christmas As the name is euil called Christmas of the Papists as if Christ should say Masse so is the time in it spent as lewdly of vs for the most part if not in massing yet in masking in carding and dicing in dauncing in bellie cheere in excesse of apparrell and in fond and foolishe playes sportes to passe the time away In these sinnes and vanities is the tyme of Christes natiuitie spent and consumed of vs. It were better to haue no day of it then so to keepe it and it is a great griefe to a godly mynde to see that tyme which shoulde be imployed to the seruice of God as it was in the primitiue Church altogether wasted and dedicated to offer sacrifices vnto the deuill for it is in it as it is vpon the Sundayes or Lordes day thoroughout the yeere The Sabbath which is appoynted for to heare Gods woorde and to pray in is turned altogether to play in and made a day of all wicked sport and pastime which is far from the ryght vse of it yet no Magistrate doeth correct it God giue an amendement one day of it to his honour and glory Amen Well so it is with this time of our Sauiours birth we shoulde giue thankes in it and wee neuer thinke of our duetie in it the most part of vs. If Emperours and Kinges haue celebrated the memoriall of their birth dayes then there is greater reason why we should remember the ioyfullest birth day that euer was or shal be I meane of Iesus Christ our sauiour borne so poorely and simply for vs. Not that we should so celebrate and keepe Christs birth day as wicked Herode did celebrate his natiuitie in feasting in daunsing in rash swearing and last of all in murdering the good saint of God Iohn Baptist Matth. 14. Mark 6. I say we must not so celebrate this birth day of Christ with him least wee be partakers of his punishment and payne But yet I feare a great many doe keepe this time no better Neither must we keepe this day of our brother Christes birth as Titus kept the birth day of his brother Domitian in killing the Iewes for his pleasure to triumphe and so defiled his handes with innocent blood surely we do not much better for although we kill not with the sworde yet we wound and kill our brethren with our tongues we quarrel we fight and are contentious wee sweare and blaspheme and so reuile the liuing Lorde and this is done most of all at the birth day of our Sauiour as also vpon this day of rest the Sunday with cardes and dice bloody othes Wel the Lord one day will take an account of these things of vs vnlesse we speedily repent and amende Thus we haue heard the thinges that may be
led away to Annas and Caiaphas and then posted ouer to Pilate Pilate sent him to Herode and Herode sent him back againe with mockes and tauntes in a purple robe in mockage derision of him And all this did our sauiour Christ for vs. This was much that I haue rehearsed already but yet nothing to the death of the crosse for the crosse was as odious shameful to them as the gallowes is to vs yet Christ was wel contented with it so wee might bee redeemed This is that Paul speaketh of to the Heb. 12. willing vs to follow the great humilitie of Christ in his suffering of shame saith Let vs also seeing that we are compassed with so great a cloude of witnesses cast away euery thing that presseth down and sinne that hangeth so fast on let vs runne with patience the race that is set before vs looking vnto Iesus the author finisher of our faith who for the ioy that was set before him endured the crosse despised the shame and is set at the right hand of the throne of God Consider therfore him that endured such speaking agaīst of sinners lest ye should be wearied and faint in your mindes We see many men can abide to suffer paine and griefe which yet notwithstanding are ouercome with shame and reproche and can hardly abide it One peraduenture could bee contented to suffer some trouble for his deare friende but who will bee hanged for his friende Let the same minde therefore dearely beloued be in you that was euen in Christ Iesus who being in the forme of God thought it no robberie to be equal with God but hee made himselfe of no reputation and tooke on him the shape of a seruant and was made like vnto men and was found in shape as a man he humbled himselfe and became obedient vnto the death euen the death of the crosse You see out of this place howe Christ for our sakes abased himselfe to shame which consisteth in foure poyntes It was much for him being God to become man whether it had bene King or Prince or Lorde but it was more to become a miserable man a seruant vnto men more then that it was to die but most of all was it worthy prayse and commendation that he died the death of the crosse not for his friendes but for his foes Many other thinges did our sauiour suffer of the people the Scribes the Pharises the Iewes as reuilings blasphemies bitter nippes and tauntes but al was nothing to this crosse it surmounteth all yet for all this we must not be ashamed of him for hee is our glory Galat. 6. 1. Corinth 2. they that are ashamed of him here in earth before men he wil be ashamed of thē in heauē before his father his Angels Let vs therfore confesse and acknowledge Christ crucified for vs and let vs neuer be ashamed of him when hee commeth with his crosse for he that taketh not vp his crosse dayly followeth him is not worthy to be his disciple Luke 9. He might rather haue bene ashamed of vs to see vs in that case we were worser then wee can see any poore miserable begger amongst vs here in earth We see then that by Christ crucified the blessing of Abraham is come vpon vs that were Gentiles Galat. 3. and the the serpents head is broken he being y◠true serpēt lifted vp vpon the crosse to saue al those that hope vpon him by fayth as the other brasen serpent lyfted vp by Moses in the wildernes saued all those Israelites the were stong looked vp vnto it Numb 21. verse 9. Furthermore by this crosse the hande writing of ordinances which was against vs which was cōtrary to vs he euē he tooke it out of the way fastened it vpon the crosse hath spoyled the principalities powers hath made a shew of thē opēly hath triūphed ouer thē in the same crosse Col. 2. Of this crucifying lifting vp vpō the crosse was Isaac a figure who was boūd laid vpō the altar ready to be offered And so were al the sinne offerings layde vpon the altar for he was made of God his father sinne for vs that wee might he made the righteousnes of God in him which knewe no sinne 2. Corinth 5. But of all other types and shadowes of the ceremonial lawe this taking away of sinne by Christ in his crosse was most liuely set forth and represented vnto vs as in a glasse in the scaps goate For the Lord commanded Aaron Leuit. 16. that he should take a liue hee goate and present him quicke before the Lorde to make reconciliation by him and that he should put his handes vpon the head of the goate and confesse ouer him all the iniquities of the children of Israel and all their trespasses all their sinnes putting them vpon the head of the goate should send him away by the hande of a man appointed into the wildernes so the goate shall beare vpon him all their iniquities into the lande that is not inhabited Here was our sauiour Christ figured which bare in his body vpō the crosse the iniquities of vs al Esai 53. 1. Pet. 2. and was wounded for our transgressions and caried away al our sorowes for by his stripes are wee healed Esay 53. Furthermore this betraying and crucifying of Christ and selling of him for thirty pence was also forefigured in Ioseph For as Ioseph was solde of his owne brethren into the handes of strangers so was Christ betrayed and sold of his owne disciple anddeliuered of his owne nation into the handes of Pilate and the Heathen The third thing that followeth in this article is his death He was dead in deede as the Euangelistes doe report for Luke sayth of him that he cryed with a loude voyce and sayde Father into thy hands I commend my spirit And when he had thus sayd he gaue vp the ghost Luk 23. So for the certaintie of it it is not onely said that he was crucified but also that he died for otherwise nothing had bene wrought for vs. God sayde to Adam In what day soeuer thou shalt eate of the forbidden tree of knowledge of good and euill thou shalt die the death Adam offended and brake this commandement hee was not able to make satisfaction for it to die the death of body and soule therfore the second Adam Iesus Christ died the death of body suffered the death in soule to redeeme vs and to satisfie Gods wrath displeasure conceiued most iustly against our sinne in Adam This death was signified in euery sacrifice of beastes in the olde lawe of Moses in the killing of bullockes of calues of sheepe of goates and such other things For as the Apostle sayth without shedding of blood was no remission of sinnes This was verified in Christes blood shed for vs in his death Neither was this death of Christ to be seene onely shadowed in the ceremonies
a newe and a better life that is as Paul speaketh to cast off concerning the conuersation in time past that olde man which is corrupted through the deceyueable lustes and that we should be renewed in the spirite of our minde to put on the newe man which after God is created vnto ryghteousnesse and true holinesse This is the true image wherein Christ is rysen and wherein we must also ryse For surely dearely beloued as Christ was raysed from the dead to the glory of the Father so we also shoulde walke in newenesse of life Rom. 6. Then all they that doe not leade a newe life and a Christian haue not yet risen with Christ neither haue they part of his resurrection For we must consider that the scriptures of God do set forth vnto vs two resurrections the one is of the body at the generall daye of iudgement 1. Corin. 15. Of this we shall heare more in that article of the resurrection this is common to all and is in the life to come called the seconde resurrection where of Iohn speaketh Reuel 20. The other resurrection is of the soule from sinne here in this life cōmon to the elect and childrē of God which are true members of Iesus Christ and folowe him their head and this is called the first resurrection because it goeth before the other and he that will haue his part of the seconde resurrection to life euerlasting and not be hurt of the seconde death must while he liueth here indeuour to ryse from sinne Of this resurrection Saint Iohn in the twentie of the Reuelation spake most playnely saying Blessed and holy is hee that hath his part in the first resurrection for on such the second death hath no power but they shall be the Priestes of God and of Christ and reygne with him a thousand yeeres that is to say not a thousande onely but for euer and euer as is most clearely in another place of the same Iohn expounded Chapter 22. verse 5. in these wordes The Lorde shall giue them lyght and they shall reigne for euermore Which by the way maketh agaynst the error of them that imagined that Christ shoulde reigne but a thousande yeere with his elect and that vpon the earth also But to come to our matter againe from the which wee haue a litle digressed We see that there is also a resurrection to be sought for here in this life from sinne Of this resurrection spake S. Paul also Ephes 5. speaking to them that where fallen downe asleepe or rather dead in sinne Awake thou that sleepest and stande vp from the dead and Christ shall giue thee light In this resurrection from sinne and wickednes did Dauid arise when hee had slept and was almost dead in adulterie and murder of Vrias for the space of one whole yere and more for when Nathan the Prophet came vnto him and sharply rebuked him for it he repented and amended and so rose againe to a lewe life afterwarde So did Saint Peter also rise in this resurrection when he had most wickedly and shamefully denied forsworste his master Christ for he went forth and wept bitterly So he rose againe Mark 14. And so doe all the godly when they haue sinned they are sory for it and by and by they arise by repētance and neuer intende to doe the like againe And verely so must we all doe euery one of vs from the hiest to the lowest none must be exempted if we wil be Christs scholers and disciples or haue any part with him in his holy resurrection When we haue offended our master Christ let vs be most heartily sorie for it lament and amendc and serue him better afterwarde taking heede of the like offences againe then shall wee haue our part in this resurrection so be blessed for euer Nowe the wicked and reprobate because when they haue sinned they can not ryse agayne by repentance with Peter and Dauid but rather lye still vnder the burden of their sinnes and so fall to despayre therefore they can haue no fellowshippe in this resurrection As for example wee see in Cain haw he dispayred when he had sinned and neuer repented or amended his life Gene. 4. So did Saul and so did king Pharao confesse he had sinned vnto the Lord but yet he hardened his heart and continued still in his sinnes to prouoke the Lorde for he would not let Israel goe to serue the Lorde who did not ryse in this resurrection The like we haue of Esau who wept in deede but not in godly sorow that causeth repentance vnto saluation not to be repented of as that Apostle speaketh of 2. Cor. 7. But he lamented in worldly sorowe that causeth death because he amended not his sinfull life Hebrew 12. The like may bee sayde of Iudas who fell as others of the godly dyd into sinne but rose not agayne with them Therefore the reprobate when they fall away can not ryse because they can not bee renewed by repentance seeing they crucifie to them selues the Sonne of God and make a mocke of him as Iulian that wicked Emperour runnagate from Christ after he fell away from him neuer came to him againe For it was vnpossible for him so to doe as Paul sayeth Hebr. 6. verse 4 5 6. But here let vs behold the peruerse dealing of man and the vanitie of his heart when he shoulde be risen with Christ in his resurrection he riseth with the deuil to the toppe of all sinne and wickednesse when he should be aliue in al good workes he is dead in them and quicke in all abominations many rise but not with Christ to the glory of God but to their owne glory the glo-of the worlde some to promotions prefermēts by vniust and vnlawful meanes some to pride and ambition some rise early as Esay 5. Chapter sayeth But to followe drunkennesse and to practise their wicked deuises which they haue conceiued in their beddes Thus they rise and haue a resurrection but not in goodnesse but in most filthie and abominable sinne For where we shoulde be fresh and florishing as good and greene trees to bring forth good fruite left we be throwne downe and cast into the fire we are dead withered drie in al goodnes corrupt trees without fruite twise dead and plucked vp by the rootes This is a very miserable thing but yet common to many Wee see then by these things that the wicked liue in the thinges wherein they should dye and die in the things wherein they should be aliue before God as faith hope and loue of God and heauen and heauenly things so that we may iudge that as yet they haue not atteyned to this resurrection which Christ hath gotten and obtained for vs by his rising again Wel to conclude this lesson let vs that are risen with Christ seeke those thinges that are aboue where Christ sitteth at the right hand of God and let vs set our affections vpon
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 〈◊〉 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 〈◊〉 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
in mercie towarde his Church they giue him the name of a meeke and gentle Lambe apparelled in white making no sturre or cry in the streetes not breaking a brused reede nor quenching a smoking flaâ—e Matthewe 12. But when the Prophets will sette foorth Christ in his maiestie and glorie after his ascension they giue him the name and propertie of a fierce Lion all apparelled in redde and bloody garmentes with a rodde and scepter of iron in his hande to rule and gouerne all nations And this no doubt is to cause make the enemies of his Church to quake euen as hee shewed him selfe in a vision to Saint Iohn his beloued disciple to comfort him no doubt but to terrifie the enemies which were shortly to goe about to destroy the Church of God Wee reade in the Reuelation 1. cha that as Iohn turned backe to heare the voyce that spake with him Christ shewed him selfe vnto him in his maiestie as he was able to conceiue for he saw seuen goldeÌ„ candlesticks in the midst of the seuen golden candlesticks one like vnto the sonne of maÌ„ clothed with a garmeÌ„t downe to the feete and girded about the pappes with a golden girdle his head and heares were white as white wooll and as snowe and his eyes were as a flame of fire and his feete lyke vnto fine brasse burning as in a furnace and his voyce as the sound of many waters and he had in his ryght hand seuen starres and out of his mouth went a sharpe two edged swoorde and his face shone as the Sunne shyneth in his strength This vision of Christ in his glorie was so fearefull that it made Iohn him selfe afrayde but the Lorde dyd shewe him selfe so to comforte his seruauntes which should suffer persecution a litle after but to threaten the enemies by his mightie power This is that which the holy Ghost spake long since by Dauid The Lorde reigneth let the people tremble hee fitteth betweene the Cherubims let the earth be mooued the Lorde is great in Zion and he is hie aboue all people The Lorde that is at thy ryght hande shall wounde Kings in the day of his wrath he shall bee iudge among the heathen he shall fill all with dead bodyes and smite the heades ouer great countreys Here wee see howe Dauid speaketh most magnificently of this glorious kingdome of Christ beyng nowe exalted aboue the heauens by his ascension howe hee assureth the enemies of destruction but promiseth deliuÌ„erie to the godly in the Church As Christ did alwayes deliuer his Church euen from the beginning Noah from the flood drowning the rest Lot from Sodome when hee consumed the remnant with fire the Israelites from the bondage of Egypt and the tyranny of king Pharao ouerthrowing his euennes in the redde sea for Christ was that great Angel that went before them likewise in destroying the Assyrians so many thousandes in one nyght and sauing good king Hezekia and the rest so did hee most wonderfully destroy great Babylon and ransome thence his owne prisoners finally howe he destroyed the Edomites the Ammonites the Moabites the Philistims and the Canaanites they that reade the hystories of the Bible shal wel perceiue as I say Christ hath done these thinges to his enemies before his incarnation so especially after hee was receyued vp in glorie hee hath done the like Howe mightily did hee suppresse and beate downe the great rage and furie of Saul beyng armed and sette as a fierce Tyger or Lion to destroy both man woman and childe of Christs flocke But the Lorde Iesus from heauen subdued him and made him as tame as a Lambe Actes 9. Did hee not cutte off inlyke sort that cruell tyraunt Herode that killed Iames had also taken Peter It is sayd that in his pryde he gaue not GOD the honour and glorye and therefore was immediatly strooken of the angel and most shamefully eaten vp of wormes Actes 12. Howe Iulian the Emperour that wicked forsaker and persecutour of the Christians was handled by the iustice of God and ended his life miserably So Zomenus in in his sixt booke of his storie the seconde Chapter doeth sufficiently declare that he was not killed by any of his enemies but by one of his owne souldyers And when he was strooken with the darte and wounded to death hee vnderstoode well the cause of it to bee for persecuting Christ and the Christians for hee tooke the blood out of his wounde and flang it vp into the ayre as if hee had seene Christ and accused him of his death as in deede hee was the chiefe authour of it to punishe that wicked reprobate which had so before contemned and mocked his worde and Gospel They that list to reade histories either prophane or diuine shall see howe the tyrantes and murdering Emperours of Christes Church haue bene by Iesus Christ in his glory taken miserably out of this life Consider all the Emperours of Rome that persecuted the Church what became of them and howe they dyed Was not Nero that monster partly by himselfe and partly by one of his owne men thrust through with a dagger as Suetonius and others do report Galba Otho and Vitellius did they not suffer the like Did not Domitian destroy his owne brother Titus and poisoned him and was not Titus a persecuter of the Iewes Domitian was miserably kylled by one Stephanus his man Maximinus slayne by his owne armye Commodus kylled of Narcissus Macrinus thrust thorowe by his souldiers Decius killed by his enemies Valerianus pearsed with a speare of the Persians Pilate after hee had crucified our Sauiour Christ within fewe yeeres after was hee not dryuen to hang him selfe for sorowe as Iudas did before him Dioclesian and Maximinian which were the authours of the tenth and last persecution agaynst the Christians deposed them selues of their imperial function by the secrete iudgement of God Maxentius the sonne of Maximinian dranke of the same cuppe with Pharao being both like enemies against Christ and his Church for Maxentius was drowned in the water with his harnesse vpon his backe The Popes of Rome being as great persecutours as euer were any of Christ and his Church many of them haue had very wretched and shamefull endes Alexander the sixt was taken away with the deuill by whome he aspyred to the papacie Looke vpon our papistes in Queene Maries dayes and see howe a great many of them dyed Wee â—acke not examples among vs euen fresh in memorie in those dayes Let a men consider with himselfe the vnhappie and vnfortunate endes of the last race of the kinges in Fraunce and he shall say that Christ euen in his glory doth marueilously defende his Gospel with the professours thereof rewardeth their enemies according to their desertes So that a man may iustly say and confesse with Dauid Doubtees there is a God that iudgeth in the earth surely there is a Christ that defendeth his Church for hee shall treade downe our enemies vnder vs
to reioyce because our redemption draweth on For how should we feare whē Christ wil make vs iudges with him as he sayth Ye that haue folowed me in the regeneratiō shal sit vpō twelue thrones iudge the twelue tribes of Israel And Paul sayth Doe ye not know that the saintes shal iudge the world Not that we shale be iudges with Christ but that we shal allow approue his iudgemēt For to speak properly the elect shall not be iudged but the wicked shall be iudged to euerlasting fire This certainly is no smal comfort for weake cōsciences to consider that the prince shal iudge his owne people subiectes the head his members the aduocate his clients How then can he condemne those for whose safegard he doth come will ratifye y◠promise of euerlasting blisse which he hath promised here in this life by his Gospel We shal not thē be cited before any other tribunall seate thē of our louing bridegrōe who shal make himselfe ready to receiue his spouse wife vnto himselfe for euer Reuelat. 21. This day is called the mariage day of the Lambe and his supper and his wife shall then be arayed with pure and fine linen and shining which is the righteousnes of sayntes Let vs therefore be glad and reioyce and giue glory to him that sitteth vpon the throne There can be no day here so ioyful as this yea al comfort is nothing to this that Christ shal be our iudge He cānot cast away thē for whom he hath died he cannot deny himself Paul whē he considered of this iudge and iudgemēt reioyced euē in prisō that a crowne of righteousnes was laid vp for him which the righteous iudge Christ Iesus would giue vnto him in that day 2. Tim. 4. And here we learne a very good lesson by the way that if Christ be our iudge we must whē we cā not haue redresse here or iudgement equally ministred vnto vs referre our causes and matters of iniurie to him who is able to reforme all things and will at his comming So that we must not which are priuate men reuenge our owne quarels and iniuries but commit them al to him without murmuring and hee will iudge them iustly Then this doth teache vs patience to wayte for this comming of Christ to iudge all thinges orderly And this good counsayle did Saint Iames giue in his time to the poore oppressed labourers husbandmen which were defrauded by the rich men had their hier and wages kept backe hee doeth comfort them in this respect that Christ wil come to iudge their cause saying Be patient brethren vntill the comming of the Lord and settle your heartes for the comming of our Lorde draweth nere Yea and our sauiour Christ sayde Luk. 18. that God will auenge his elect which cry day and night vnto him and that shortly Whereby we may gather also that the day of iudgement is not farre off as the wicked doe suppose but draweth on euery day neerer then other Let vs therefore as our sauiour doth counsel vs watch and pray continually that we may be able to stand before him at his comming to iudgemēt We see then that we must commit our causes to Christ offer our complaintes against the wicked to him and then doutles with our eyes we shal behold see the reward of the wicked Psal 91. As this is very comfortable doctrine to the godly to heare that Christ is their iudge and auditor of al their causes so is it as doleful and grieuous a thing to the wicked and cast awaies to wey with themselues that Christ their enemy shal be their iudge whome they haue alwayes in their life time hated made a mocke of and had in vtter contempt both him his Gospel and ministers of his word and sacraments This shall pearce them to the very heart to see him their iudge whom they could neuer abyde yea his sight and presence shal be so feareful and terrible vnto them all that they shall curse the time that euer they were borne for they shal hide themselues in dennes and rockes of the mountaines and shall say to the hilles Fall vpon vs and hide vs from the presence of him that sitteth vpon the throne and from the wrath of the Lambe for the great day of his wrath is come and who can stande These and the like wordes shall they vtter for dolour and anguish of minde and yet finde no comfort for they haue refused the Lorde and God of all comfort here vpon the earth and therefore shall not haue him there to be their comforter And S. Iohn doeth tell vs who these are to whome this iudge Iesus shal be so fierce and cruel euen the kinges of the earth and the great men and the riche men and the chiefe captaines and the mightie men and euery bond man and euery free man Reuelation 6. not meaning all kings and noble men but some of euery state and sorte of men yea the greater part of euery degree of men especially of great men for not many noble not many wise not many mightie men are called to the knowledge of the Gospel lest they should bragge but rather the poore the base the vnwise are chosen because they should not vant of their worthinesse as Paul doeth tell vs in the 1. Corinthians 1 Chap. most notably To conclude this part seeing the Lord shal be iudge to the wicked euen the Lord Iesus to render flaming fire and vengeance vnto them that know not God and obey not his Gospel this may teach them to feare and to liue somewhat more orderly if not for the loue of God of heauen and vertue yet for feare of hell death and damnation to auoyde the punishment that wil light vpon sinne at that day Let vs come to the third poynt The persōs that shall come before this iudge to be examined and trìed in iudgement they are sayde here to be the quicke and the dead that is to say al both the liuing and the dead But here some may aske this question Seeing it is appointed to al mē once to die because they are mortal how is it said here that some shall be quicke and aliue at the comming of Christ To this wee make answere that they that shal be aliue at the second comming of Christ to iudgement shall as it were dye for they shall all be changed and renewed and that suddenly as if they had bene long dead before and this is the meaning of Paul 1 Corinth 15. Wee shal not all dye that is wee shall not all be layde in the graue as others but we shall all be in a moment altered which shal be in steade of a death vnto vs. So we see what we haue to answere to this question The persons then that are to be sūmoned cited to appeare by the voyce of the Archangel trūpet of God in a woord generally are all men that euer haue bene from the first man
Adam or shal be to the last man that shal be borne here vpon the earth None can escape this iudge or hide himselfe away from his sight which seeth into the bottome of the sea euen into the middest of the earth and hell none shal be forgotten not the lest childe that is for he hath all written in his bookes both good and bad great and small for these are the wordes of the holy Ghost We must all appeare before the iudgement seate of Christ And againe As I liue saith the Lord euery knee shall bowe to me and euery tongue confesse to me None then shal be missing no not the great Monarches Emperours and Kings of the earth shall helpe theÌ„selues here or flee away but they shal be brought to iudgement and stand at the barre as others do be brought as lowe as the lowest Wel let vs apply this doctrine for our vse to profit by it Of this doctrine that we must al come to iudgement and none escape Paul gathereth this argument and lesson that knowing the terrour of the Lorde we should doe our duety that both dwelling at home and remouing from home wee may be acceptable vnto him For it made Paul the more rouÌ„dlie to doe his office and function in preaching saying We knowing this perswade men and are made manifest vnto God and I trust also that we are made manifest vnto your consciences 2. Corin. 5. Fourthly let vs see the maner and order of this generall iudgement Our Sauiour Christ doeth most liuely describe it in the 25. of Matthewes Gospel saying When the Sonne of man commeth in his glory and all the holy angels with him then shall he sit vpon the throne of his glory and before him shall be gathered all nations and he shall separate them one from another as a shephearde separateth the sheepe from the goates and he shal set the sheepe on his right hand and the goates on his left then shall the king say to them on his right hand Come ye blessed of my Father take the inheritance of the kingdome prepared for you from the foundation of the world For I was hungry and ye gaue me meate I was thirstie and ye gaue mee drinke I was a stranger and ye tooke me in vnto you I was naked and ye clothed me I was sicke and ye visited me I was in prison and ye came vnto me and so forth Then shal he say to them on his left hand Depart froÌ„ mee ye cursed into euerlasting fire which is prepared for the deuill and his angels For I was an hungred and yee gaue mee no meate I thirsted and yee gaue me no drinke c. And these shall goe into euerlasting payne and the righteous into life eternall Here wee see the fourme and order of this iudgement described most liuely vnto vs in the person of Christ a King putting some on the ryght hande and some on the left hande S. Paul also doth set it out vnto vs most excelleÌ„tly that the Lord Iesus shall descend froÌ„ heauen with a shoute and with the voyce of the Archangel and Trumpet of God and the dead in Christ shall ryse first and wee which remayne aliue shall bee caught vp with them also into the cloudes to meete the Lorde in the ayre and so shall we bee euer with the Lorde Where note that he â—etteth it out onely for the comfort of the godly making no mention in this place of the wicked Saint Peter saith It shall be as a thiefe in the nyght in the which the heauens shall passe away with a noyse and the elementes shall melt with heate and the earth with the woorkes that are therein shal be burnt vp 2. Pet. 3. S. Iohn in the Reuelation doeth very effectually expresse this thing in like maner for he saieth that a great white throne was set which he saw and one that sate vpon it and the dead stood both great smal before God the bookes were opened the sea and death and hel gaue vp their dead and euery man was iudged according to the things written in the bookes Reuel 20. Wee learne this good lesson by it as Peter doeth teach vs that seeing the maner of this great and last day of iudgement by Christ shall be so terrible in respect of the alteration of the creatures wee ought to be holy in all conuersation and godlinesse looking and hasting for the comming of that day of the Lord Iesus to iudgement And here furthermore wee gather that heauen and earth shall be dissolued and made newe that this worlde nowe shall haue an ende as it had a beginning contrary to the false opinion of the Philosophers and wicked Atheistes of our time which thinke that all things shall continue as they doe for euer Thus much for the maner of the iudgement Nowe as concerning the time our Sauiour Christ hath forewarned vs that it is not for vs to knowe the times and seasons which the father hath put in his owne power Act. 1. For of that daye and houre knoweth no man no not the angels which are in heauen neyther the Sonne him selfe but my Father onely saith Christ Which is to be vnderstoode that Christ knoweth not the latter day as hee is man but as he is the eternall God and one with his Father euen his wisedome he knoweth it and al things else We see then that the day and houre is most vncertaine and yet the thing it selfe most certaine that it shall be But although this day and houre be vnknowen yet notwithstanding our Sauiour Christ hath giuen vs signes and tokens of his comming which may sturre vs vp the more warily to waite for his comming These things our Sauiour sayd shoulde come to passe before he came we see they are fulfilled already many shall come in his name to deceiue vs saying I am Christ shall deceyue many we shall heare of warres nation shall rise against nation realme against realme there shall be famine earthquakes and pestilence in diuers places the godly shal be afflicted killed and hated of al men for Christs sake many shall bee offended at the Gospel and betray one another the father the sonne and the sonne the father the brother against the brother shall rise and put him to death false prophets shall aryse and deceiue many iniquitie shal be increased and the loue of many shall bee colde and the Gospel shall bee preached vnto all nations and then shall the end come Furthermore there shal be signes in the sunne and in the moone and in the starres the sunne shal be darkened the moone shall not giue her lyght and the starres of heauen shall fall which things haue come to passe whither you take them litterally or allegorically for both the sunne and moone hath beene eclipsed and signes and wonders haue appeared in the starres and if ye take the sonne for the worde of God and Gospel we see it hath bene darkened and abused by the Papistes The
3 or to a family and shall the houshold and family be aboue the authoritie and will of the master shall the seruantes and children haue greater authoritie in their doings then the Lorde and father of the house Howe doe these thinges agree together And howe hath Satan the God of this worlde blynded the eyes of the Pope and his shauelings that the light of the glorious Gospel of Christ shoulde not shine vnto them But let vs heare their proofes and arguments for this authoritie The church say they hath allowed and approued the scriptures discerned the false from the true admitting the Gospell of Matthewe Marke Luke and Iohn and reiecting the Gospell of Nicodenius and Thomas with others therefore it is aboue the scriptures A goodly argument and reason As if they should argue thus I doe allowe and approue the authoritie of the prince therefore I am greater and aboue her authoritie If they would make this reason with her as they make the like with Iesus Christ they might peraduenture come short home and be found traitours to her as in the supremacie of the Pope they all are if they holde their owne doctrine mainteine it as they are to Iesus Christ their chiefe prince Againe one man telleth another which is the king and discerneth him from one that is not the king therefore he that doeth thus tel and discerne the king from another mā is greater then the king in authoritie This is their reason all one The church forsooth because it hath discerned the true writings of the holy Ghost from those that were coūterfaite and false therefore they will haue the church to be aboue this worde which is vtterly false and in no point foloweth They might by this reason proue them selues or others to be aboue God him selfe because many can discerne and tyre the true and liuing God from the forged and false gods and they can tyre and separate the true spirite from the lying spirite therefore they are greater in authoritie then this spirite of God is Who seeth not these things to bee so childish that they neede no refutation at all because if they be once examined by the touchstone they fall of them selues and do easely descrie what they are Well let vs holde this for a grounde most certaine and sure which can not bee shaken that the worde which Christ hath spoken in his fathers name the same shall iudge in the last day as hee him selfe sayth Iohn 12. verse 48. Then if the worde be iudge it is belike greater and aboue them that must be iudged by it which is the church in the latter daye euen as the iudge here is of greater authoritie then the partie whome he iudgeth And here by the way falleth to the ground another false positiō of theirs that say the interpretatiō of the scriptures must be according to the church nay it must be according to the word which is the iudge for if this be a matter of controuersie who shall determine and decide it but the ordinarie iudge as we see the lawes must bee interpreted not according to the censure and iudgement of them to whome they were giuen but after the will and meaning of the iudge and lawe giuer which made them so the scriptures must bee interpreted by the scriptures and the worde by the worde and that which is spoken obscurely in one place by that which is declared and vttered more plainely in an other place As for example The papistes to proue that sinnes may be forgiuen hereafter in an other worlde in their fayned purgatorie bring this place out of the 12. chapter of Matthewe where our sauiour saith that he that speaketh a worde against the holy Ghost shall not bee forgiuen neither in this worlde nor in the worlde to come Ergo say they to establish their purgatorie some sinnes may be forgiuen after this life and where is that but in purgatorie but if they had read the thirde of Marke handling the same matter and conferred one place with an other they should haue seene there that our sauiours meaning was to shewe that the horriblenes of this sinne was so great that it should neuer be forgiuen for these are his verie wordes there Verely I say vnto you al sinnes shal be forgiuē vnto the childrē of mē blasphemies wherewith they blaspheme but he that blasphemeth against the holy Ghost shall neuer haue forgiuenes but is culpable of eternall damnation Mark 3. So likewise is that place in Matthewe of the keyes expounded in Iohn 20. by remitting or retaining of sinnes by all the Apostles and not by Peter only Nowe out of this note that Christ is the head and only great shepheard of his church commeth forth many good fruitfull branches for this whole church that is many good lessons for vs in doctrine maners For if Christ be the head of this congregation then it shal be perpetual and for euer because the head of it is for euer therefore the body must be so also As the Lord promiseth in Ieremie cha 31. saying This saieth the Lorde which giueth the sunne for a light to the day and the courses of the moone and of the starres a light to the night which breaketh the sea when the waues thereof roare his name is the Lord of hostes If these ordinances depart out of my sight sayeth the Lorde then shall the seede of Israel cease from being a nation before me for euer Thus sayth the Lorde If the heauens can be measured or the foundations of the earth be searched out beneath then will I cast off all the seede of Israel for all that they haue done sayth the Lorde By the which wordes the Lorde meaneth that his church shall continue for euer as the sunne moone starres doe which surely is very comfortable to all his to consider that they shall be for euer as their head is and haue immortalitie with him Againe if Christ be from the beginning then he hath had this church also from the beginning first in Adam then in Abel and Seth and so foorth in Noe. And this he hath and will preserue for they are his members whome he loueth and feedeth as a father doth his deare and owne children Psalm 103. And if Christ be the head of it it must needes be holy also as here we doe beleeue For howe should the body be vnholy when the head is so holy although this holines be not ful and perfite here for the church is in a continuail warrefare and fight against sinne and wickednesse yet it shall be perfited hereafter when it shal be fully ioyned with her head in heauen In the meane season it is called holy because it contendeth for holinesse and because the holinesse of Christ is imputed vnto it but this is not in it selfe for the church is taught to pray daily Forgiue vs our trespases and there is no man without sinne that liueth here in earth 1. Ioh. 1. yea this
to Christ are gentle as sheepe not cruel as wolues for they shall not hurt nor destroy in al the mountayne of my holines saith the Lorde of hosts by his Prophet This name of the church excludeth y◠bloody church of Rome for they are as wolues cruell beastes deuouring the sheepe as well with vs appeared in Queene Maries dayes howe bloodthirstie they were in that the wolues slewe so many of the sheepe of Christ It is called the spouse of Christ therefore they that giue them selues to another head and husband as the false Romanes doe are not of this church It is also compared and likened to the moone because the churche taketh all her light and brightnes of Iesus Christ the true sunne of righteousnes as the moone doeth take of the sunne all her light which thing the Papistes doe not for they ascribe not all to Christ but some things to the Pope some to them selues and others And as the moone is not alway visible being in her change so is not this churche to the eye of man alwayes in a visible she we as the proude churche of Rome is but hath sometime warre and aduersitie sometime peace prosperitie It is moreouer like vnto a ship vpon the seas tossed in deede with the waues from one place to an other but yet neuer drowned because Christ Iesus is in it and holdeth the sterne with his hande These thinges vnto the which the church is likened doe very well conuince Rome to be no church of God at all for it is alwayes visible to the eie and in great wealth and prosperitie as Babylon was so it boasteth of her selfe as shee did It neuer at all mourneth or is in the pit of afflictiō as Christ said his church shouldbe Iohn 16. And as we reade in Ezechiel 9. this church of Rome doth alwayes laugh and reioyce and neuer feeleth the rodde which is a token of bastards and such reprobates and not of Gods children Heb. 12. This true church of Christ is but one For there is but one mediator one husband and therefore one spouse and one body as Paul proueth Ephes 4. and is called vniuersall because it is in all partes of the earth and the Lord hath of his church out of all nations and kinreds tongues Reuel 7. Which church yet notwithstanding is deuided into particular churches of euery coūtrey kingdom where as they al make but one general church For they are ioyned together in the same spirite fayth baptisme and Lorde Iesus which is one head to them all There was a particular church in the house of Philemon as Paul reporteth in that epistle and he also calleth the Corinthiās a church others too vnto whom he wrote meaning that they were speciall churches of this vniuersall church And here the ignorance of the Papistes is seene and manifested which make that to be general and catholike which is but particular special For although their Rome were a true church yet can it not be termed by any meanes Catholike except all the saintes and good men aliue vpon the earth were in it which can not be Here thē they are deceiued in the worde Catholike making that to bee generall which is but in part so Paul did neuer write to any church which hee called Catholike for if hee had meant so that Rome had bene the catholike church when hee wrote vnto it then could he not properly haue called Corinth a church at all The summe of all that we haue said hitherto is thus much that there is an holy church whose head is Iesus Christ alone to this end and purpose called of God by his woord that it should gloryfie him for his goodnesse For looke whatsoeuer our God doth he doth it in y◠behalfe of his holy church For this end doeth hee destroy sometymes mightie kingdomes and great Princes that hee might deliuer his church and verily for this ende doeth hee keepe and preserue so long this wicked worlde vntill the number of his elect be fulfilled He neuer destroyed any nation but it was for his churches sake Oh howe greatly are we then bound to the goodnes of this our Christ which worketh so great thinges for vs shall we not magnifie his grace shal we not yeelde him continuall thanks and that in the middest of the great congregation Beleeue me deare brethren we are elect ereated redeemed iustified sanctified preserued dayly by his power shal be gloryfied in the life to come with his holy angels and saintes that we should set forth his praise glory And this is y◠thing which the blessed Apostle S. Peter doth in his first Epistle the second Chapter so earnestly exhort vs vnto saying To the church of God the trewe christians of Pontus Asia Cappadocia Galatia and Bithynia and in them to vs all you are sayth he a chosen generation a roial priesthood an holy nation a people set at lybertie Marke nowe dearely beloued the chiefest poynt to what ende all these thinges are done vnto vs that yee shoulde sayth hee shewe foorth the vertues of him that hath called you out of darknesse vnto his marueilous light Doe wee nowe shewe foorth his goodnesse with thankesgiuing then are we good Christians and serue to the ende whereunto the Lord hath made vs. Are wee not all carefull of this duety to praise God his name daily Surely we haue then transgressed and degenerated from the ende of our creation and calling The praise of God is such a thing so hye and so excellent that if all the Angels in heauen with their force and might and all the men in earth with all their speach and eloquence goe about to set it forth and declare it they shall not do it sufficienly and as it deserueth to be done We ought then to do what lieth in vs and this thing doth the triumphant church in heauen of Angels and Saints teache vs that we should neuer cease to exto his name at al times as they do for they cannot satisfy themselues with crying Holy holy holy is the Lorde God of hostes the whole worlde is full of his glory Esay 6. And in the Reuelation the fourth chapter the foure beastes and the Elders cease not day nor night crying Holy holy holy Lorde God almighty which was which is and which is to come And yet for all this wee here in earth can satisfy our selues and be contented to set foorth his praise either neuer a whit or els so negligently and by such startes as wee declare wee haue no great loue and care thereunto so colde is our zeale in this poynt and yet most hot in trifles and vanites apperteining to our pleasures profits in this life Wee haue nowe heard dearely beloued the meaning of this article concerning the Catholike Church what it is and who is the head of it what authoritye it hath by what signes it may bee alwayes knowē from the Romish or false Church We
haue also declared that it is called Catholike because it is not tyed to any time persons or place whatsoeuer but is dispersed euery where as seemeth good to the Lord. We haue furthermore shewed vnto you what be the markes of it and what are not the trewe signes of it and that it consisteth not in multitude of people but in weight of trueth Last of al we haue made manifest to what end y◠Lord hath gathered a church together vnto himselfe here in earth which is that hee may be honoured and gloryfied in it accordingly by their good workes and christian conuersation Now let vs giue thankes to Iesus Christ the head of this Church in that hee hath vouchsafed to make vs the holy members of it which were before the firebrandes of hell and a generation of Satans broode Let vs moreouer prayse his name for as much as he doth daily preserue vs by his fatherly goodnes and diuine prouidence in this sheepefold of his from all wolues and rauening beastes which otherwise would deuoure vs. And because he doth feede vs in it with wholesome greene pastures of his holye worde and leadeth vs foorth to the waters of life and comfort to refreshe our soules let vs not be vnmindful or vnthankfull to him for this so great a benefit Now let vs most humbly pray vnto him that he would vouchsafe to keepe vs in this church of his vnto the ende lest we wander and go astray from it as lost sheepe and beseech we him that he would continue his graces heauenly promises made vnto vs so liberally in his Gospel that from day to day we may grow in holines toward him as becōmeth this church vntil the time come that our full redemption from him shall appeare This God graunt vnto vs not for our sakes but for Christ Iesus sake which hath purchased al these things for vs with the shedding of his most precious blood vpon the crosse for our sinnes To this Iesus Christ with the father and the holy Ghost his power be rendred all praise and glory honour dominion and thankesgiuing both now and for euermore Amen The tenth Lecture vpon the tenth article of our Christian fayth which is The Remission of sinnes IN the article going next before we haue heard what wee haue to beleeue concerning y◠church which is the house of Christ Now followe the ornaments and benefits which the Lord in mercy doth wil bestowe vpon this house which are in number three 1. Remissiō of sinnes in this life 2. Resurrectiō of our bodyes frō corruption at the last day of iudgement 3. And euerlasting happines in the life to come These benefites are great so inestimable that wee can not worthyly conceiue of them being couered with flesh and bloud and therefore wee are the lesse thankeful then otherwise we should be if we did or could deepely consider of them for they are such iewels as the Lord doeth only bestow vpon his children and none els and therefore they are put after the Church and communion of Saintes as thinges following the state of the church necessarily for none can haue them but such as abide in the church and are true liuely members of Iesus Christ ingraffed into his body by faith The first of these graces is the remission or forgiuenesse of all our sinnes The meaning therefore of this article for the capacity of the simple in moe wordes is this I that am a Christian doe stedfastly beleeue that almighty God both hath doeth and will of his mercie forgiue me all my sinnes both originall and actuall committed before and after baptisme howe many and great soeuer they be not for any woorke or merit of mine which am an vnprofitable seruant but for the sacrifices sake of Christes death and passion wherein hee is wel pleased by whose righteousnes because I am clothed and apparelled by beleeuing in him vnfeignedly I am sure and certayne that I am deliuered from euerlasting death and hel which is the reward of sinne Romanes 6. This is the playne and simple meaning of this Article and is proued and confirmed vnto vs out of scriptures aswel of the olde as of the newe Testamēt In the 31. of Ieremy we reade thus This shal be the couenant that I wil make with the house of Israel after those dayes saith the Lord I wil put my law in their inward partes and write it in their heartes and I wil be their God and they shal be my people For I will forgiue their iniquitie wil remember their sinnes no more So likewise we haue the proofe of this in the second epistle to the Corinthians Chap. 5. God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them And in the second to the Colossians Ye which were dead in sinnes in the vncircumcision of your flesh hath he quickened together with him freely forgiuing you all your trespasses We see thē this doctrine to be warranted with y◠testimonies of the holy ghost So that we neede not to doubt any thing at al of it Seeing then the the first entrance into the house of the Lord is by putting away of all our sinnes and because we haue nothing to do with God except our offences be blotted and wiped out of his remembrāce Let vs a litle I pray you dearely beloued brethrē in Christ marke what we haue to cōsider in this article for our instructiō edificatiō vnto a godly life We say here that we doe beleeue that there is a remission of sinnes for the children of God and seruants of Christ The first thing therefore that we ought to learne and beare in minde vpon this article is that we confesse and acknowledge most humbly and meekely our sinnes before God For if we say and graunt a remission of sinnes wee must also confesse that wee are sinners otherwise wee can not at all haue pardon of them Secondly we must cōsider by whom this remission doeth come vnto vs and for whose sake it is Thirdly by what meanes we are made capable and partakers of this so great a benefite As concerning the first poynt it is playne and euident that wee are all of vs miserable sinners before GOD which looketh vpon the hearts of men and tryeth them For who can iustly and truely saye of him selfe My heart is cleane I am no sinner Nay Salomon doeth tell vs that there is not a man that sinneth not 1. Reg. 8. Eccle. 7. And Saint Iohn sayeth playnely that if we say we haue no sinne we doe but deceyue our owne selues and there is no trueth in vs. We are begotten conceyued and borne in sinne we liue and are brought vp in sinne and shall any man be so impudent and shamelesse as to deny that he is a sinner God forbid The Apostle sayeth All men haue sinned and are destitute of the glorie of God Rom. 3. But we neede not to goe farre for the proofe of
or the chamber of presence for a mā can haue no accesse thither vntill he haue passed through many other doores and houses so surely it is in the life to come We can not come or enter into the kingdome of heauē euen the priuy chamber of Iesus Christ and there behold his presence except we first passe by many doores in this life which doe leade vs thither as for example we must first passe by our election then by our creation thirdly by our redemption wrought by Christ vpon the crosse fourthly by iustification fiftly by sanctification of life and last of all we must come to the resurrection as the last doore if we will haue our finall glorification which is euerlasting life to beholde and inioy the sweete and louing countenance of the Lorde Yea Paul goeth further and sayth that by many tribulations as strayte doores and gates which wring vs wee must enter into the kingdome of God Needes therefore must the resurrection be ioyfull whē as it leadeth vs directly to such a palace of pleasure as shall neuer ende therefore is called of Peter the time of refreshing both of bodye and soule in the presence of the Lorde Actes 3. The holy Apostle willed the Thessalonians to cōfort them selues with the ioyfull remēbrance of this day 1. Thess 4. For it shal be vnto vs as a new birth or natiuitie in al purenes And if wee so celebrate the dayes of our birth wherein we were borne into a vale of myserye and troubles howe ought wee to celebrate and keepe holy this day wherein we shall be exempted from all curses of this present life This day is termed our marriage day if we reioyce here when we are married to a mortall creature peraduenture to our greater payne and trouble thē before oh dearely beloued how should we be affected what tokens of ioy ought we to shewe foorth when wee shal be marryed to the sonne of God Christ Iesus for euer in fayth and trueth with a band which neuer shal be broken as the Lord speaketh in Ose 2. chapter and Reuelat. 19. In this day shall the gates of heauen be set wide open vnto vs which were shut vp before our bodies shall so much excell the bodyes which we now beare about with vs as the sunne doeth passe and ouercome the moone in brightnesse and light O what a ioye is this to haue our estate like vnto the blessed Angels of God most pure and diuine creatures If this cannot moue vs I see nothing that may doe it I am sure this reward so moued good Moses that hee forsooke the kingdome in Egypt and suffered paine with the people of God to come to this life in the ende Hebr. 11. Yea this hope of life to come made Abraham to leaue his coūtrey and to goe to the land of Canaan as a poore stranger Gen. 12. This made Paul to go through thicke and thinne in this life that he might attayne to the resurrection when he had seene the ioyes and pleasures that were shewed vnto him in Paradise when hee was taken vp thither 2. Cor. 12. Of this ioy our Sauiour gaue his disciples a tast in the Mount when hee was transfigured before them but it was nothing in respect of this Nowe as these thinges are most comfortable to the godly to heare that their bodyes shall be raysed vp to such glory So is this day most fearefull to the vngodly which haue here liued a dissolute life For they shall say at that day to the hilles Fall vpon vs and to the mountaynes Couer vs. but this shall not preuayle for they shal be raised vp but to their shame and confusion for euer as Daniel saith Cha. 12. They shal come forth as our sauiour sayth but to the resurrection of condemnation and so to be punished from the presence of the Lord Iesus with the worme of cōscience which shal neuer leaue to bite thē with the fire which shal not be quenched So they shal perish worthily through their owne corruption and receiue the wages of vnrighteousnesse as they which count it pleasure dayly to liue dilitiously These men would willingly wishe that this day might neuer be but it shal come vpon them and that suddenly and they shal be taken and snared not escape this iudgement For they must yeeld an accoūt of al their vngodly works wherby they haue both displeased the Lord and euil intreated his sayntes here vpon earth Thus you haue heard dearely beloued brethren the treatise of the resurrection by the scriptures discoursed First how that there is a generall rising of all fleshe Secondly the endes wherefore it is ordayned and then the cōfortable doctrine that the godly by this may lay hold on in all miseries of this life Nowe it remayneth for a finall conclusion that while we liue here we indeuour to haue our part in the first resurrection with Christ that we may by this come to the second and be blessed with him Let vs therefore giue thankes to our Lord Iesus Christ who is the resurrection and the life in that he hath vouchsafed to giue vnto vs an assurance of it in his owne person in that he rose againe from the dead And let vs likewise pray vnto him that we may so liue as we may be children of this happy resurrection to life hauing an effectual fayth with charitie which worketh by loue in vs that al our actions whatsoeuer may be seasoned powdered with it preparing our selues against this day with mortifying of our flesh seeing wee shal meete so victorious glorious a Lord comming in the cloudes let vs purge our selues from all filthinesse of the fleshe and spirit for no vncleane thing shall enter in with him God for his sonnes sake giue vs the grace to doe these things to the which blessed and immortall God with the sonne and the holy Ghost be rendred all prayse glory and thankesgiuing for euermore Amen The twelfth Lecture vpon the twelfth article of our Christian fayth which is The life euerlasting THis is the last article of our Christiā faith the last greatest benefite that God doth bestow vpō his church which is y◠third benefit of thē that followe the church for after remission of sinnes and the resurrection of our bodyes followeth this free gifte of life which is the ende of all our fayth as S. Peter calleth it 1. Pet 1. The resurrection going before giueth a passage vnto this endlesse life for except that resurrection come we cannot fully haue this benefit As remission of sinnes by Christ is the greatest gifte that God doeth bestowe vpon his children in this life so in the world to come this euerlasting life doeth so far surmount all the rest as the earth in cōpasse doth passe the bignesse of a tennys bal. This article shal then haue his effect whē Christ shal come to iudgment not before For of al the articles of our faith these three only
he therefore saye that is the poore man that because he hath this rewarde he hath deserued it If he so do he doth very vnthankfully When the seruant hath done his duetie can he clayme any thing of his master by merite I trowe no sayeth our Sauiour Christ Luke 17. Neyther doeth the master thanke him So we if we had done all things commaunded vnto vs as we are farre from performing the least of them yet we are vnprofitable seruants and what doth an vnprofitable seruant deserue at the Lordes handes Surely not the kingdome of heauen if he deserue any thing it is stripes Let vs not therefore thinke that we can deserue ought at Gods handes or gratifie and pleasure him so that he shoulde be beholding to vs of duetie to do any thing for vs. This is a very deuilish opinion Christ hath deserued at Gods hāds all thinges necessarie for vs therefore if we be in Christ we shall haue all thinges wee can desire The lande of Canaan which was but a type figure of heauē the Iewes coulde not get by their owne righteousnes but only by the free promes of God in mercy made vnto them It seemeth they had some opinion of their own deseruings as the Papistes haue now therefore Moses gaue thē oftētimes in charge to attribute al to the fauour of the Lord not to their good works as appeareth in the 7. 8. 9. of Deut. but especially in the 9. chap. wheras he saith Heare O Israel thou shalt passe ouer Iorden this day to go in and possesse nations greater mightier then thy selfe cities great and walled vp to heauen A people great tall euen the children of the Anakims whō thou knowest of whom thou hast heard say Who can stande before the children of Anak vnderstād therfore that this day the Lord thy God is he which goeth ouer before thee as a cōsuming fire he shall destroy them he shall bring them downe before thy face so thou shalt cast them out destroy them suddenly as the Lord hath said vnto thee Speake not thou in thy heart after that the Lorde thy God hath cast them out before thee saying For my righteousnes the Lorde hath brought me in to possesse this land but for the wickednes of these nations the Lord hath cast thē out before thee For thou entrest not in to inherit their land for thy righteousnes or for thy vpright heart but for the wickednes of these nations the Lord thy God doeth cast them out before thee that he might performe the word which the Lord thy God sware vnto thy fathers Abraham Isaac Iacob Vnderstād therfore that the Lorde thy God giueth thee not this good land to possesse it for thy righteousnes for thou art a stifnecked people Thus you see how in many words the Lord throweth down all their worthinesse and extolleth his onely goodnes towards thē Now if they were not able to get purchase this tēporal land of the earth how shal we gel heauē if a man cā not builde an house and finish it except the Lord builde it Psal 127. How can any man buylde an house for himselfe in heauen The Israelites were taught to saye that their abundāce in meate drinke other blessings of this life came frō the Lorde not frō their owne power or strēgth Deut. 8. vers 17. And shall we be so iniurious to God so vnthākful to Christ so presūptuous against the holy ghost as to say we haue gottē to our selues euerlasting life God forbid that this foolishnesse shoulde enter into the heart of any man Seeing then al these smal things come not for our owne deserts vnto vs but for his Christes sake much more must we ascribe to his goodnesse this great benefite of life euerlasting As concerning this life to come to aske as many do fondly and curiously rather then godlily whether wee shall knowe one another or whether we shal all be alike in degree I thinke these questions to be such as S. Paul willeth vs to eschew put away farre frō vs. This is certaine our knowledge there shall be most perfite and absolute for then shall I knowe as I am knowen and no ignorance of any thing that is necessarie shall be in vs and euery man shall bee contented and haue his full ioye in all measure of his quantitie so that the least pynte potte shall be as full for his measure as the greatest tunne is with his quantitie All men there shall haue fulnesse of ioye Psalme 16. The Lord sende vs thyther and we will be content with the lowest roune as Dauid professed of himselfe The best question for al to aske especially of the simple and vnlearned is to know throughly the way that bringeth vs thither which is onely Iesus Christ the way the trueth and the life Iohn 14. And so dyd our Sauiour answere for being curiously demaunded of one howe many shoulde be saued he tolde him the meanes howe he shoulde be saued And so must wee doe also and not feede the fancies of men or delite their vaine humors I am sure there bee many men that will aske what we shall doe in heauen and what we shall eate and drinke or whether we shal be clothed there which can not tell howe to come thither if they were demaunded the question And what a madnesse is this to striue for the shadowe and to let the body goe to enquire to knowe things which we are not commaunded to search after and to let goe those things which we are bound to knowe And this vice is most common to them whom we terme fine witted felowes which contemne common and necessarie questions to seeke out deepe and profound questions nothing at all tending to godlinesse but rather to the subuersion and ouerthrowe of all religion and honestie These men the holy Ghost doeth wil vs to auoide and seeing they are fooles to answere them with silence to their foolish questiōs These things breede strife and controuersie about words and they are like to that serpent Hidra which of one idle head bring foorth a great manie to destruction Here is no mention made of hel or of death because all that is in this confession of fayth is set downe for the onely comfort of the godly and not for their terrour Notwithstanding as there is a life and a great rewarde for the godly after this race is ended So is there a hell and seconde death prepared of olde for the wicked and reprobate For our Sauiour Christ speaking of this life speaketh also ioyntly of the euerlasting destruction in fire which is for the deuill and all his angels and those that in this life haue serued him here with their bodies and soules and all their members These sayeth Christ shall goe into euerlasting payne Matt. 25. Where Origen and all those that thought this payne should not be for euer are most playnely confuted for Christ affirmeth it
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 thē 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
other aduersaries of Christ the which presently doe yet exercise tyrannie vpon all his members and holde them vnder their clawes chaynes and bondes But then we as people rauished with ioye shall saye this worde which is written O death where is thy victorie Thankes be vnto God which hath giuen vs victorie thorow Iesus Christ our Lorde The xl Article I beleeue that this maruaylous terrible and fearefull iudgement vnto the euill wicked and reprobate is very much desired and of great consolation vnto the good the faithfull and the elect because that then their whole redemption that is to saye of the bodie shall bee made an ende of and they shall receyue the fruite of their labours Then their innocencie shall openly bee declared and knowen to all the worlde and they shall see the vengeance and condemnation of the wicked which haue vsed them tyrannously afflicted and tormented them in this worlde whose iniquitie shall bee manifested by the Lorde and shal be clearely knowen of all to their great confusion and to the honour and glory of the righteous children of God the which shall be in peace and perfite tranquillitie and shall haue full reioysing and fruition of all that he hath promised and prepared for all those that loue him the which no eye hath seene no eare hath heard neyther can bee comprehended by the heart of man Therefore doe I abyde this great daye of retribution with a great desire as the same which shall bring and shewe vnto mee the selfe same good thing The xli Article I beleeue that we shall not all dye but that we shall bee chaunged in a moment that is to saye that in this last daye and iudgement generall some shall be founde aliue the which dyed not neyther shall they die as concerning the separation of the bodie from the soule but shall continue aliue eternally to the ende that Christ may be knowen to bee Lorde and Iudge of the liuing and dead and that his grace and merites may be found greater then the sinne of Adam For as sinne hath raygned vnto death so likewise must grace raygne thorowe Iesus Christ vnto eternall life The same neuerthelesse shall be changed transformed from corruption vnto incorruption from mortalitie vnto immortalitie from contempt and ignominie vnto glory after such sort that they shal be made partakers of all the giftes graces benefites the which the Lorde shall giue vnto those that before were dead in him the which shall not be before the others but all together shal be taken vp in the cloudes and in the ayre and shall all together be with the Lord. This is the second poynt of my faith touching Iesus Christ the seconde person in Trinitie and of his restoring and repayring of man let vs nowe come to the third poynt which is of the holy Ghost by whom man beyng restored is mayntayned and preserued in his integritie and perfection 3. I beleeue in the holy Ghost the holie Catholike Church the communion of Saints the forgiuenesse of sinnes the resurrection of the bodie and the life euerlasting Amen The xlii Article I beleeue that the holy Ghost is a diuine person distinct from the Father and the Sonne proceeding from them both in and through all thinges equall and coeternall with them by the which holy Ghost the Church hath alwayes bene is nowe and shall be ruled guyded directed and gouerned vnto the ende of the worlde By whome also all the Saintes Patriarkes Prophets and Apostles of our Lorde Iesus Christ haue spoken And therefore I do neither beleeue nor receiue any other Vicar or Lieutenant to Christ vpon earth within his Church then this holy Ghost which can not be receiued of the wicked The xliii Article I beleeue that the holy Ghost is the pledge and earnest of our heauenly heritage by the which we be assured ascertained and certainly perswaded in our consciences that we be the children of God brethren adoptiues to Iesus Christ and consequently coheires of eternal life The same holy Ghost also is the finger of God the which imprinteth in our heartes and spirites the faith of these things aforesaide It sealeth and confirmeth the promises of the Lord within our hearts thorowe his goodnes and grace because we should in no wise doubt The xliii Article I beleeue that this holy Spirit dwelling in vs through his grace and vertue doth regenerate vs into a newnesse change of liuing mortifying in vs all that is of vs and of the old man of the flesh and of the world and quickening al that is his in vs So that we liue not thenceforth after our own lusts but according to the wil of God Which holy Ghost also worketh in vs all good workes and doeth reprooue rebuke condemne the world of sinne of righteousnes iudgemēt The xlv Article I beleeue that the holy Ghost is the teacher of the ignorant which teacheth guydeth and leadeth vs vnto the knowledge of the trueth and by it onely are we brought deliuered out of darkenes set in the perfit light Likewise I beleeue that it is the comforter of the poore afflicted persecuted in all their troubles vexations and aduersities doeth so helpe strengthen comfort and assist all such that it will not suffer them to despaire as doe the wicked reprobate but maketh them to taste and feele the sweetenes goodnes mercy of God the Father which by persecution and diuers tribulations leadeth his owne vnto eternall glory The xlvi Article I beleeue that this holy Ghost is the spirit of life which quickeneth al other spirits as well heauenly as earthly that the same only of it selfe is holy that all others by it are made holy So that if any spirits be holy as there be either in heauen or in earth they are none otherwise holy but by the holines of the same holy Ghost and that is the cause why I beleeue in him that is to saye for that cause I put my whole faith hope trust affiance in him euen as I haue sayd before of the Father the Sonne This is the third poynt of my faith which is concerning the holy Ghost the third person in the holy Trinitie by the which holy Ghost after that we are made by the Father and repaired and restored by the Sonne wee are maynteyned and gouerned vnto the ende There remayneth nowe to entreate of the fourth poynt of my faith which is concerning the Church and of the things that concerne the same 4. I beleeue the holy Catholike Church the Communion of Saintes I beleeue and confesse one onely Catholike Vniuersal Church which is an holy congregation assemblie of all faithful beleeuers which are chosen predestinate vnto euerlasting life before the foundations of the worlde were layde of whose nomber I count my selfe beleeue that I am through the onely grace and mercy of the Father by the merits of my good Lord and Master Iesus Christ not
not to deserue or merite any thing thereby at Gods hande or by the same to escape eternall condemnation but onely because God hath commanded them and that they might testifie the loue that we haue vnto our Lord and our obedience to his holy woorde and commaundement and to the intent that in vs and by vs hee might be glorified and that our neighbours aswell the infidels vnbeeleeuers as the faithful might therby be edified and in like maner to shewe and to manifest the faith that we haue in God and in his worde as the good tree sheweth it selfe and is knowne by his fruite yea to make sure and certaine vnto vs our calling election predestination To these endes serue all the good works commaunded by God and who soeuer doeth them to any other ende doeth misuse them sinneth and doth iniurie to the blood of Christ and dishonoureth God and his word for in so doing he declareth Christ died in vayne The xcii Article I beleeue that there is none either in this worlde or in the other worlde eyther in heauen or in earth which can forgiue mee and pardon my sinnes but onely God which hath giuen power and authoritie to the ministers of his worde to declare to all faithfull beleeuers which are of a contrite heart and be truely penitent that all their sinnes through the free mercy of God are forgiuen them through the blood of Iesus Christe which was shedde for them yea to declare vnto them that they are pardoned of their sinnes and that the same is done by the ministery of the worde of the holy Church in the which this remission is exhibited and giuen and not otherwise But on our part is required perfecte repentance the which hath two partes The first is contrition that is to say the knowledging hating and abhorring of sinne the which thing is administred by the Lawe and bringeth vs to despaire if with the contrarie we be not holpen with a lyuely fayth and the mercie of GOD the Father thorowe the blood of Iesus Christ which proceedeth out of the Gospel This fayth comforteth vs maketh vs stedfast and causeth vs to fynde fauour before the iudgement seate of God The xciii Article I beleeue that sinne dwelleth stil in man yea in the very saintes and children of God after their newe birth through Baptisme and the holie Ghost the which sinne neuerthelesse shall not be laied to their charge because of the faith they haue in Iesus Christ for as al the sinnes of the infidels and reprobate bee damnable and shall not bee pardoned because of their infidelitie euen so all the sinnes of the faithfull and chosen bee veniall sinnes and forgiueable because of their faith And therefore I beleeue that there is one onely sinne that is mortall and irremissible which is vnbeliefe or infidelitie that is to say not to beleeue in the sonne of GOD. For where true faith in Christ is founde there all sinnes are hid couered and pardoned I beleeue the resurrection of the flesh which is the second fruite of my faith The xciiii Article I beleeue that there shall bee one resurrection which shall bee generall to all the worlde aswell of the good as of the badde which shall bee in the ende of the worlde by the power of Christ and through the ministerie of the angels the which with a great voice of a trumpette shal cal together all the worlde before the Lorde and shall gather together the electe and chosen from the foure windes euen from the highest of the heauens vnto the endes of the earth and deuide the euill from the good and the wicked shall they cast into the fierie fornace where is weeping and gnashing of teeth and then shall the righteous shine as the sunne in the kingdome of their father and shall bee together and bee companions with the Angels of God This is the seconde resurrection and blessed is hee that shall haue part of portion therein for the same shall not be touched with the seconde death The xcv Article I beleeue that this resurrectiō shal be of the flesh not of the spirit that is to say that the spirit or soule of mā shal not rise because it is immortal dieth not But the body which before aswel by the reasō of nature as also because of sinne was subiect vnto death and corruption to rotte and to be brought to ashes shall be raysed vp and shal be coupled with his owne proper soule and spirite and shall bee set in a more perfect estate then that wherein the first man was before hee sinned and shall be clearely exempted from al maner of corruption of sinne and so consequently from all maner of imperfections and shall bee fashioned like vnto the glorious bodie of Christ The xcvi Article I beleeue that I shall rise not in any other mans flesh and body but in myne owne that I brought out of my mothers wombe euen with the self same body and bones that I haue at this present but the same altered and chaunged made of mortall immortall of corruptible incorruptible of vile and contemptible glorious And therefore I doe waite for the comming of my sauiour Iesus Christ the which through his power will change my vile body which was but a cast-away to make it like vnto his owne glorious bodie according to the power whereby he is able to subiect all things to him selfe I beleeue eternall life which is the third and last fruite of my faith The xcvii Article I beleeue that I shal rise as I haue said with all the faithful and elect not to die any more as did they that miraculously were raysed vp from death as well by Christ the Prophets the Apostles and such other but vnto a life that is immortall euerlasting shall endure for euer to raygne eternally with God both in body soule And thereof I am sure and doubt nothing at all knowing that whosoeuer doubteth of his saluation by Christ the same shall not bee saued Wherefore as I am sure and certaine that Christ is dead and risen againe for me and therein do not doubt euen so am I sure and certaine of my saluation wrought by him and that without fayle I shall be saued and by him shall enter into eternall life The xcviii Article I beleeue that then I shal see him face to face whome now I see as thorow the glasse of faith and then shall knowe him perfitly whome now I know but in part who after that he hath destroyed and confounded al his aduersaries and hath made them his footestoole shall make all thinges newe for the glory of those that are his Thē shal he be an whole God in all and ouer al things Then shal none teach his brother saying Knowe the Lord for then all shall knowe him from the greatest vnto the least The xcix Article I beleeue also that as the spirites of the infidels wicked and reprobate after they are departed from their bodies incontinently do goe to hell vnto euerlasting fire their bodies neuerthelesse abiding in the earth corrupting and rotting euen so likewise the soules and spirites of the faithfull and chosen children of God incontinently after they doe depart from their bodies without any tarying are on high in heauen to be in glory with the Lord and there do stil wayte with an earnest desire for the comming and whole redemption of their bodies the which they haue left rotting and corrupting in the earth the which thing they shall obtayne at the last daye and not before Wherefore I refuse the fonde opinion of the Sleepers which affirme that the spirits of the saintes are not yet in heauen but do sleepe in a certaine place vnknowen to vs vntill they shal receiue their bodies at the last day At which day the mysticall body of Christ wholly perfectly and fully must enter into eternall glory The C. Article I beleeue for a conclusion that as the Saintes and the blessed when the iudgement is ended shall goe with Christ triumphantly through the aire in body and soule to dwell euerlastingly in glory with him his Angels euen so the wretched wicked and miserable damned shal go to hell in bodie and soule with the deuil and his angels eternally to dwel and to be tormented with him in the fire of hell which neuer shall be quenched whereas shall be continuall weeping wayling and gnashing of teeth stung to the quicke with the worme that neuer shall dye From the which the Lorde God of his great mercie and grace vouchsafe to preserue and keepe vs. Amen FINIS ¶ Imprinted at London by Christopher Barker Printer to the Queenes most excellent Maiestie Anno 1581. Actes 16. 1. Tim. 2. Potentia Dei Sapientia Dei Bonitas Dei God is knowen three wayes Psal 45. 7. Luk 9. 35. Christs priest hoode Psal 110. 5. Heb. 9. 14. Matth. 16. Luke 19. Psal 22. 1. Matt. 27. 46. Iohn 8. 56. Actes 4. 12. Col. 2. 14. Actes 27. 37. Matth. 28. 6. Gen. 4. 14. Exod. 8.8 and 9. 28. Gen. 27.38 2. Cor. 25. Luke 1. 75. Luke 24. What it is to sit at Gods right hand Iohn 1. 18. and 4. 24. Esaie 11. 1 Pet. 2. 9. Esa 1. Luke 17.