Lectures of I. B. upon the xii. Articles of our Christian faith, briefly set forth for the comfort of the godly, and the better instruction of the simple and ignorant.  
¶ Also hereunto is annexed a brief and clear Confession of the Christian faith, containing an hundredth articles, according to the order of the creed of the Apostles. Written by that learned & godly martyr I. H. sometime Bishop of Gloucester in his life time.  1. Pet. 3. vers. 15. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and reverence. 
Imprinted at London by C. Barker.   

❧ To the right honourable Sir Francis Walsingham, Knight, principal Secretary to her Majesty, and one of her highness most honourable privy Counsel, Io. Ba. wisheth in this life the fear of God, and in the life to come, everlasting rest with jesus Christ.  
COnsidering (right honourable) that divers both of our countrymen, and others, have very painfully and fruitfully laboured, to set forth the exposition and meaning, both of the ten Commandments, & also of the lords prayer, and that in the English tongue: I thought good, not to meddle any further that way, seeing so good an entrance was made unto it: But neither seeing nor hearing of any that had given forth any sermons or lectures, upon the articles of our Christian faith, a thing as necessary as the other, I was the more emboldened to set this treatise forth, that the simple and ignorant, which can but only read, and have this benefit to profit themselves withal, might have the true and plain meaning of every article of their faith, as they have the exposition of the lords prayer, and ten Commandments. For if this Creed, commonly called the Creed of the Apostles, shall only be said without book, and rehearsed of the people, without the meaning of it in more words: then they can not take such comfort out of these articles as were requisite, because they do not understand them. And so great and excellent mysteries lying hid, shall do no good, because they are not opened and revealed to the simpler sort. The cause that moved me to present these my first fruits unto your Honour, was, That partly you had heard them read unto you, & your Honours accepting of them as favouring the truth shall encourage others to do the like, and read them more diligently. I have not laboured to be curious in this matter, but so plain as the weakest of capacity might easily understand: for whose sake, and not for the learned I was willing to publish this work, according to that talon that the Lord in mercy hath committed unto me his servant, for the building up of his spiritual temple. I doubt not, but by the working of God's holy spirit in you in reading of these articles now and then, your Honour, (being void of weightier matters and affairs, when leisure shall serve,) you shall find some comfort and consolation in them. Although they be plain, yet are they true, & need no eloquence to set them forth: for truth seeketh no corners to hide herself in: Only her fear is least she should be hid. I grant, it might seem a needless and fruitless thing to write books and publish them in these days, wherein are such store that now books lack readers, rather than readers want books: but if a man consider well with himself, he shall find that a great many of them tend not so much to set forth godliness, as wantonness: neither do they profit the Church and common wealth, but rather hurt and hinder it as much as in them lieth, so that it had been better that a great many of them had been suppressed and never been written. They hurt many, for they lead young men, (unless God's spirit guide them the better) to utter destruction. These are not the books that teach young men, which are by nature wanton and wild, and given to lusts, to refrain from liberty of the flesh: but rather give them the bridle to these wanton lusts and appetites: and pity it is they should be suffered in a Christian common wealth. These idle books teach not a man to amend and correct his ways, but utterly to pervert them. A young man therefore shall cleanse his ways, not by these means, but by ruling himself according to the word of the Lord, as the Prophet David hath forewarned, Psal. 119. so then although the store of books in our days is great, yet the number of them that increase true godliness, is not so great, but that it may be augmented. And albeit some one book please not every man, yet another may, seeing there are divers and divers gifts given to edify, that all men may be without excuse before the Lord. If any find fault and say, This writer is too hard and high for my capacity, he may have an easier: if this man be too eloquent and fine, he may have another that is more simple and plain: for God be thanked, there is great variety of gifts in the Church of Christ: and as it is in the body natural of men that all members are not alike, nor have the same function, yet all are necessary: and although the foot be not so excellent a member as the hand or the eye, yet for the use of the body, it is as necessary & profitable: neither can the head say to the foot, I have no need of thee, but one hath need of the help of another for the maintenance of the whole: So it is in the mystical body of the Church, some have more excellent gifts than others, and some may be likened to the head, some to the eye, and some to the hand: other of inferior gifts to the foot and to the leg which yet surely can not be despised or lightly set by, considering the body can not want them: neither is this only to be seen in the mystical body of the Church, wherein some are pastors, some doctors, some Deacons, and some have the gift of eloquence, some of knowledge, some of utterance, & some of tongues: But this may be perceived in the body of the common wealth, wherein some are kings and rulers, appointed of God to be heads over others, and some are craftsmen, and artificers, some husbandmen and plowmen far inferior to the other, and yet notwithstanding, as necessary is the poor labouring man for the civil body, as is the magistrate and superior: for if all should rule, who should obey: if all again should obey, who should rule or govern? but now the Lord hath so tempered and disposed these things in his infinite wisdom, that there should be no disorder, and that every one should be indebted and bound to another: that so, love and unity might be kept and maintained in al. For no one man hath all gifts given unto him, that he might stand in need of his neighbour, and love him the better, having that gift which he seethe himself to be destitute of. Thus, being willing to perform all the duties of a faithful minister of jesus Christ unto your honour, I leave to trouble you any furthet from other affairs of your Prince and country, beseeching the Almighty to increase his gracious gifts in you, to the honour of his holy name, the profit of his Church, and the consolation of your own soul in the end. Which he grant unto your honour for his Christ's sake. Amen. 1579.  
Your honours in the Lord jesus▪ most humble to command. john Baker.   

To the Godly and Christian reader, grace and peace from God the father, and from our Lord jesus Christ. Amen.  
I Have for thy sake (gentle reader) set forth unto thee briefly the meaning of all the articles of our Christian faith, which are necessary to salvation: to this end and purpose, that as thou hast in English an exposition upon the ten commandments of almighty God and the lords prayer, to know the better what they mean: so thou mightest have likewise in thy mother tongue, some opening of these Christian articles, which being well applied to thy own conscience by a lively faith, thou shalt find sweeter unto thee then either honey, or the honey comb, & a treasure to be preferred before much gold, yea the finest that may be. And because sermons are not so common in every parish Church, as by the law of God, and the prince they should be: thou mayest therefore use this book privately in thy house when thou shalt have leisure, as upon the Sundays and holy days at after noon. The whole sum of thy faith is here set forth so plainly, that thou mayest easily understand it, if the Lord shall give his grace to thee, & open thine eyes to see: otherwise nothing can be easy to any man, but an open book shallbe as sealed unto men, except the spirit reveal it unto them, which he will do, no doubt, if thou seek it by humble and earnest prayer to God, in his sons name. For surely this is the cause, why many reading the Scriptures understand them not, because they come to them with unprepared hearts, not subdued with humility, but presuming with their natural wit, to understand the mysteries in them contained. But flesh & blood doth not reveal these secret and hid things unto us. Other read them without prayer, to understand them, other some read them but to dispute, and talk of them with the learned, and not to amend their lives, being detected by them, but only to know them, and let the practice go. But these men so doing, can not be blessed Luke 11. cap. Wherefore dearly beloved Christian, I exhort thee to read the scriptures, and all other books, that tend to the declaration of the scriptures, with a single eye, and penitent heart, not thinking or presuming any thing of thyself, for the wind bloweth where it listeth, as our saviour saith, john 3. And these divine things are most commonly had from the wise and men of understanding, and opened by the spirit unto little babes. Matth. 11. that is to such as are humble in their own conceit, and in their own eyes. For the holy Ghost saith: Them that be meek will he guide in judgement, and teach the humble his way. Psal. 26. So then the humble shallbe exalted, and they all that exalt themselves shallbe brought low. Luk. 14. far well (dear brother) and use this book, as it was meant, to thy good and comfort, which jesus Christ grant unto thee. Amen.  
Thy loving Brother in the Lord, always to pray for thee. I. B.   

¶ Sermons upon the Creed, or xii. Articles of our Christian faith.  
I Believe in God the Father Almighty, maker of heaven and earth.  
2 And in jesus Christ his only Son our Lord, which was conceived of the holy Ghost.  
3 Borne of the Virgin Marie.  
4 Suffered under Pontius Pilate, was crucified, dead and buried, descended into hell.  
5 The third day he rose again from the dead.  
6 He ascended into heaven, and sitteth on the right hand of God the father Almighty.  
7 From thence shall he come to judge the quick and the dead.  
8 I believe in the holy Ghost.  
9 The holy Catholic Church, the communion of saints.  
10 The forgiveness of sins.  
11 The resurrection of the body.  
12 And the life everlasting, Amen.   

The first Sermon upon the first article, I believe in God the father almighty, maker of heaven and earth.  
BEfore we come to speak of the meaning of these words, it shall not be amiss to consider in a word or two, who made this Christian order and form of our belief. The general and common opinion received with the whole consent of the Church, is, that the xii. Apostles of our saviour jesus Christ, made this Creed, every one an article, as a godly writer of our time, one Aretius in his book of questions doth show. Therefore it is called the Apostles Creed. But whether it were they or no that made it, or any other, it is no great matter, seeing it is all the undoubted truth of God's word, & every point of it agreeth with the rest of the holy scriptures written with the Spirit of Christ. We have many books in the old & new Testament, which are written for our consolation & comfort, and that by the finger of God, but yet we know not the names of those men that wrote them, as the book of the judges, the book of Kings, and the Chronicles, and such like: and in the new Testament the Epistle to the hebrews. These all are the holy word of God, but yet we know not the authors of them. And it seemeth that the holy Ghost would have their names suppressed and unknown, because we should receive all Scripture alike, and with the same authority which proceedeth from the mouth of God, making no difference of persons, or choice of men, when all is truth that is written, and that we should not consider so much, who speaketh or writeth a thing, as what is spoken & written unto us. Thus much for the writers of this work. Now let us consider the thing itself. This Creed hath four parts, the first is of our faith, & belief in God the Father, the first person in Trinity: the second is of our trust and belief in God the Son jesus Christ our saviour, the second person in Trinity: the third is of our faith in the holy Ghost, the power of God, which is the third person in Trinity: the fourth and last part is of the holy and Universal Church of Christ, and of those things that are to be believed concerning the same, which are contained in the last three articles, which are annexed and joined unto the Church, as The remission of sins, the resurrection of the body, and the life everlasting. These are the benefits which follow the Church. This is the division of the Creed. Out of the first article we have to note these two things: first that we must believe in God: secondly, what manner of God it is, in whom we do believe. The meaning of these words is this, I the servant and child of God, I, I say, & not another for me, do believe, hope and trust in one almighty, eternal & everliving God, which is not only a God of might unto me, to be able to do all things, but a most merciful father in jesus Christ, most willing and ready to help me in all troubles and adversities of this life, when I shall cry & call unto him. First therefore we learn here to believe & trust in God only, and not in any creature whatsoever, for they cannot help us, as David sayeth in his Psalms, Vain is the help of man. It is thou that savest me from mine adversaries. And here note, that there is a great difference between these three, to believe God, & to believe there is a God, & to believe in God, the devils believe the first & the second, that God is true of his word and promise, which is, to believe God, & they also believe there is one God and no more, and tremble, as S. james the Apostle saith, Chap. 2. 19 but they believe not the third, that is, in God, which is as much as to embrace & acknowledge him for our good God, and to stick to him, and to his word only. This is proper to the Elect & children of God, not to the devils and reprobates, which do not trust in him. For they lack a true justifying faith, which is defined to be a sure trust in the mercies of God & his promises, made unto us in jesus Christ his Son, (by whom he hath adopted us) that he will be merciful unto us, & forgive us all our sins. This is faith, & this is it that we must have, when we say, I believe in God. For faith must look unto God, & not to any man or angel, or saint in heaven. Therefore Paul said to the jailer, ask how he might be saved, when he had abused & cruelly handled the Apostles, 
Acts 16.  Believe, saith he, in the Lord jesus Christ, and thou shalt be saved. Surely he could not have said, Believe in Christ, unless he had been very God: and mark how he sayeth not, Believe jesus Christ, but, Believe in the Lord jesus, and thou shalt be saved, as it is said here in our Creed, I believe in God. This that we must believe in God, is warranted by our saviour Christ, saying to his disciples, Believe in God, let not your hearts be troubled, john 14. So that this doctrine to believe in God & in no other, is a doctrine of comfort to all the godly, and to settle their hearts that they be not troubled or carried away with vain persuasions of men and of Angels, which Paul forbiddeth, Colos. 2. But here may a question be made, why we say not, as in the lords prayer in the plural number, Our Father, and forgive us our trespasses: so here also in like sort, why say we not, We believe in God? First I answer, that is a prayer to God, & this is a confession of our faith. Then I say the case is not all one or alike. For I may pray for another man, 
1. Tim. 2.  and am commanded so to do, because we are all members of the same body of Christ, so that my prayer may help and profit him. But I can not believe for another man, neither shall my faith and belief profit another man, except he believe himself the promises of Christ: for every man shall be saved by his own faith, as the Prophet Habakuk saith, Chap. 2. The just man shall live by his own faith. And this notably confoundeth & reproveth that fond and false opinion of the papists, which say that it is enough to believe generally as the church believeth, not knowing how or what to believe. This sentence also reproveth and convinceth another heresy of theirs which say, that a man may be justified by his own works. Here it is said, The just shall live by his faith, and not by his good works or deeds. And when Habacuk saith, his faith, he meaneth not that faith is of ourselves, but that faith which doth save us, is within us in our hearts, & not without us in other men, meaning nevertheless, that faith cometh from God above, and not of us. As james chap. 1. And this doth teach us to apply the mercies of God unto ourselves, saying, I believe as well as other men, that God will help me, & be my father. This is a great comfort which the godly only have, and not the wicked, as David saith, The Lord is his Lord as well as he is a lord to other. Thus much on whom we must believe, that is, in God only. Now secondly consider with yourselves in what manner of god you do believe and trust: not in such a one as the Paynims did, that could not help them, as jupiter, Apollo, Diana and such like, which did appoint a multitude of them to govern and guide the world, because they thought that one was not able enough of himself, and therefore made one for heaven, as jupiter, another for the sea, as Neptune. One for hell as Pluto. One for the fire as Vulcan. Neither are we taught here to believe in such a god as the wicked Israelites did, called Baal, which could not hear them when they cried unto him, as it is in the book of the Kings, whom Elias reproveth, 3. Kings. 18. Chap. Of such Idols and gods the Prophet David speaketh, and derideth them & their worshippers, Psal. 115. Saying, they have mouths and speak not, ears and hear not, eyes & see not, noses and smell not, hands and handle not, feet and walk not, neither make they a sound with their throat. Neither have we such petty gods of stone and wood, as the papists have their Images. But our God in whom we do confess that we believe, is such a one as is a father, for his goodness and mercy: and almighty, for his strength and power. This doth David mean, when he doth speak of his great God, and setteth him against all other false gods of the idolaters, saying, as for our God, he is in heaven. As if he would say, he is a most mighty God, and both what soever he will, no man can hinder or let his power. This as it is a great comfort to all the godly, to have such a God to aid them at all need, so it is a terror to the wicked to consider that they have to do with such a God as is omnipotent, able to beat them to pieces and powder, when they resist him. As he did mightily destroy Pharaoh, so did he wonderfully deliver his people and children the Israelites out of his hands, from the read sea. So he declared himself an omnipotent father. We see then here as in other places, how God joineth his power and justice to terrify, and also his mercy and clemency to comfort. I say they are put both together, even to terrify the godly also, that they should not commit sin, but fear to offend such a mighty Father. So it is said in the beginning of our prayer, Our father, to comfort us, but it is said also, in heaven, to magnify his power & greatness over all things. Likewise in the giving of the Law it is said, Hear O Israel, I am the Lord, great & terrible, no doubt, to put them in mind to fear him reverently, and not to presume upon him. But yet he addeth comfort afterward, saying, Thy God, to deliver thee hereafter, which hath been thy God already. Thus we see that both must go together, God's justice, and God's mercy, as David said, Thy rod & thy staff, they comfort me, Psal. 23. We call him father, not in respect of our creation, for so he is our Maker and Creator: neither in respect of our government, for so he is our Lord and master: and those names are not so comfortable unto us, because he is so, that is, a Lord and maker, even to the wicked and reprobate. But we call him father, first in respect of Christ, which is his only begotten and beloved son: Then in that we are his children adopted in Christ our elder brother, which hath made us all sons and children to his heavenly father, by his death and passion, by his obedience, by his fulfilling of the law, and by his satisfaction for our sins, as john saith, Chap. 3. Behold what love the father hath showed unto us, that we should be called the sons of God. This is a marvelous comfort, that the God of the whole earth, the Lord of lords, is a loving father unto us. And this is in Christ jesus, that we have this dignity & prerogative above others, not in ourselves, nor by birth and nature, for so we are the sons of God's ire & wrath, of condennation, because of our sinful father Adam, transgressing God's commandment. When we name him almighty, we do not conceive him to have such a power which he doth not use, but in saying this, we confess and acknowledge, that he hath all things & creatures under his power & obedience, even the devils themselves, as we see in the Gospel, how they submitted themselves to Christ the son of God, & how he asked leave, before he could do any thing to job, job. 1. Again, we must needs grant, that being omnipotent, and almighty, he doth all things that are done, he ruleth & governeth heaven & earth, the sea and hell, & all things in them, the whole world at his beck doth bend & yield itself. So that our God being so mighty, is not an idle God in heaven, as the wicked do imagine, but disposeth all things by his just & wise providence, howsoever they fall out: nothing cometh to pass without his will and counsel, no not the flight of Sparrows. Mat. 10. For if the Lord should not uphold heaven and earth, yea the whole world with his power, it would fall to nothing, to dust & ashes: therefore it is said, that Christ doth sustain all things by the word of his might, Hebr. 1. And here our faith hath a double comfort, by the providence & omnipotency of God. First because it considereth, that God hath sufficient power to defend his Church. Secondly, because he is willing to do it. It followeth, maker of heaven & earth. This proveth, that he is almighty, because he hath made heaven & 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 God's glory & power, thought & held that the world was eternal from the beginnings, and never made, neither should have end. But this is false & blasphemous against God. We learn here another lesson in our faith, that the world was made and had a beginning, and shall have an ending, as Moses proveth the one, & Peter the other, 2. Epist. 3. Chap. Now by making of heaven and earth, we understand all things contained in heaven & earth, as the sea. For David saith, The sea is his, and he made it, 95. Psa. The things in heaven, as his angels, the things in earth, men, beasts, fishes, fowls, worms, & all other senseless creatures whatsoever. It is therefore, as if we should say, maker of all things, visible which we see, & invible which we see not, as in the Creed of the counsel of Nice in more fully expressed. And this was done, because of the Heretics called the Manichees, which did appoint two beginnings of things created, the one good, which was God, and him they made the beginner of all good things, the other they imagined to be ill, which was the devil, and him they set over the evil things, and supposed him the maker of them. But these men were deceived, which thought any ill thing to be created and made ill at the first, for the scripture doth otherwise pronounce of all things, that they were exceeding good. Genes. 1. But in that any thing is ill, it is by depravation and corruption, by the sin of man, of Adam, and not by creation: for the devil was made an Angel, but he fell and lost his first estate, and so became a devil and wicked spirit by his own corruption and will, as Peter proveth. 2. Epistle 2. Chap. Now if the devil made some things, them God made not all: but what saith the scripture? The Lord hath made all things for his own sake: he saith not some things, but all: nay he goeth further, & addeth, even the wicked for the day of evil. not that he created them wicked: for he made them in Adam perfect and good: but he hath appointed them to serve to his honour and glory: although they be vessels of wrath, he is glorified in them after a sort, although not so as he is glorified in the good. For therefore did he stir up Pharaoh King of Egypt, because he would show his glory upon him, Rom. 9 Seeing then God hath made heaven, he hath made also all the ornaments of heaven: as the heavenly spirits, the Sun, the Moon, the Stars to govern the earth by their light. For in that we give him the creation of the greater, we must needs grant the lesser, and he that can make the great and huge heavens of nothing, is able also to make the things contained in them of less importance. As concerning the Angels, it is sufficient for us to know, that they were all made of the Lord for his will and pleasure, to be his ministering Spirits, to execute his commandements and judgements against the wicked, and for to serve for those that shallbe heirs of salvation, Hebr. 1. It is but curiosity to inquire of the time of the creation, or of the orders and estate in heaven. Moses telleth us a good and short lesson, that heaven and earth were made perfect in six days, with all the hosts and furniture of them, and saith no more of this matter, to teach us sobriety in these things, to wade no farther than we have the warrant of the word to bear us out. Seeing all other vain questions are condemned of the Apostle Saint Paul, Titus 3. The like is to be understood in making of the earth, to comprehend all things in the earth, whatsoever I do see, hear, and understand. By the creation of these things celestial, and terrestial, I do consider with myself these four most excellent and divine virtues in God, which comprehend all the rest in them, and to the which they may be referred. First by the great and wonderful creation of the universal world, I learn to come to the consideration of his unspeakable power and greatness, 
Potentia Dei.  that he was able without and pain or labour at all, yea with great ease and pleasure, to create heaven and earth, with his only word, as the Prophet David sayeth, He spoke the word, and it was done. O what a great God is this, to be feared over all the earth, for his wonderful greatness and Majesty! This doth put us in mind what a mighty God we do serve, that we may from our heart fear him. The second thing to be considered in this creation general, 
Sapientia Dei.  is his infinite and inestimable wisdom, in disposing so orderly, and placing so seemly all things in their place and degree, as it is most wonderful to behold, with such beauty and proportion in every creature, that unless we be too too blockish, we must cry out with David and say, and confess, O Lord, how wonderful are thy works: in wisdom hast thou made them all. And again: Great is our Lord, great is his power, yea his wisdom is infinite. To see the goodly order of heaven, it will make a man to be astonished at the wisdom of his God, more than the Queen of Saba was, when she came to see, and hear the wisdom of Solomon. For this wisdom by whom all things were made, is the Son of GOD jesus Christ, the wisdom of his Father, john 1. Hebr. 1. And here we learn of this wisdom, which he hath used and showed in the creation, a good lesson for our comfort, that as the Lord is almighty, and able to deliver us his children, and Church from the wicked: so doth he know the ways and means most perfectly and readily how to do it at all times. For his knowledge passeth our understanding far. Therefore Peter said, The Lord knoweth how to deliver the godly out of tentation and trouble, and to punish the wicked. 2. Pet. 2. So that when man can find no way, no device or mean how to shift himself out of danger, yet the Lord by his wisdom and knowledge hath divers ways to help. divers examples of this are in the holy Scriptures: when Moses and the Israelites were so entangled and compassed about, that there seemed no way for them to escape, so that Moses prayed to the Lord most earnestly to deliver them, for he himself saw no means how to do it, being on every side on the right hand and on the left, compassed in with the high hills, before them was the great red sea, behind them was the huge host of Pharaoh, so that now all hope of life and succour was taken away: then the Lord found a way in the midst of the sea, to deliver his people, and to drown his enemies: so he declared his wisdom in preserving them so miraculously. So likewise when the virgin Marie did not see how she should conceive and bring forth a son being a maid, and not knowing any man, and therefore said to the angel, How shall this come to pass, so strange and rare a matter? the Lord found a ready way how he brought it to pass, that she conceived by the operation of the holy ghost. This made Solomon in his Proverbs, to say, Chapter 21. There is no wisdom, there is no understanding, there is no counsel against the Lord. For he overthroweth the subtle fetches of the wisdom of this world, as of jeroboam in his politic counsel to make calves, & of Achitophel in his wily practices. The Pharisees in their snare that they had laid for our Saviour Christ, were taken themselves, to their shame and reproach. Thus the Lord scattereth abroad the devices of the wicked kings and princes of this world, by his wisdom, for theirs is foolishness to his, 1. Cor. 3. Saint Paul is ravished with the consideration of this great wisdom, and crieth out, saying, O the depth of the riches & wisdom, and knowledge of God, how unsearchable are his judgements, & his ways past finding our. Rom. 11. We must then apply these things to ourselves, to receive comfort and consolation by them. When we look up into heaven, & down in the earth, or in the sea, let us think upon the wisdom of the Lord and glorify him in it, and say, O Lord, how wise art thou in all thy doings, how great is thy knowledge unto me: such knowledge is too excellent for me, it passeth my reach and capacities▪ So said David, say unto God, O how wonderful art thou in thy works! Unless we do this, we are unthankful beholders of God's wisdom, if we praise him not for it. We may see it in our own selves, and in others every day, in our creation of our body and soul, how wise and wonderful he is. These things we must meditate upon daily and think, otherwise we are no better than bruit beasts, which see them only and behold them, but consider nothing in them. Here we learn our duty to our good God.  
3 Thirdly in the creation of the world 
Bonitas Dei.  we behold as it were in a glass, the goodness of God, his mercy toward all men, but especially to the elect and chosen, that for them, and their sakes, he hath created these things, and doth daily preserve by his providence every one of them, so that he hath not made them for himself, I mean, that he needed not any of them, being all sufficient in himself, most happy and blessed, which is meant by his name Shaddai, which signifieth that he is sufficient of his own nature. So that a true Christian man may say that his heavenly Father hath made all things for his use and benefit, heaven one day to receive him, the earth to maintain him, all creatures to serve him, the Sun, Moon & Stars to light him, living creatures to feed him and to recreate him, the angels to keep and to preserve him in his ways, by his Fatherly appointment. O what great benefits are here, that we receive of our merciful Father by his creation of all things! Here we learn our duty to be thankful to God for them, in the name of jesus Christ his Son, to use these benefits to his honour and glory, to the profit and commodity of his Church, and our brethren here with us. And here I see by God's goodness and mercy toward me, that he hath not only created these things at the first, but he doth preserve them every hour by his power: otherwise they would vanish away and come to nothing, as David sayeth, If thou take away thy breath from them, That is, his power from his creatures, they die. So that here we see God's providence over us, and all things. For he worketh daily by preserving and keeping his creatures in their estate, as Christ saith, My Father hitherto worketh, and I work, by maintaining things created. For God is not like a carpenter that maketh an house, and setteth it up in deed, but afterward never peradventure seethe it again, but leaveth it to the dweller and owner of it, the master thereof, and careth no more for it. If God should deal so with us, it would be ill and wrong with us: for the devil would daily destroy us, if he did not keep us and all ours. For we are not able to keep ourselves, no not a minute of an hour. Here therefore acknowledge in the mercy of God, his Fatherly care and providence over us and all his creatures.  
4 The last thing we learn of the creation of the world, is the justice of God, how he governeth it rightly in equity & judgement, as the Prophet singeth, All the ways of the Lord are judgement & equity. For unless he did execute his justice upon the wicked, they would destroy his Church: but he keepeth them under, as it were with a bridle, and hampereth even the proud tyrants and devils of hell, by his severe justice showed upon them. So that the Lord is just in all his ways, yea his will is a most perfit rule and pattern of justice. David often repeateth this lesson, to terrify the wicked, Just art thou, O Lord, & right are thy judgements, Psalm. 119. So said the Emperor Mauricius, being killed by Phocas. This do the wicked confess themselves, when they feel his heavy hand upon them for their sins and offences, as Pharaoh did when the hail destroyed the cattle of Egypt, saying unto Moses & Aaron, I have now sinned, the Lord is righteous, but I and my people are wicked, Exod. 19 Thus the reprobate, whether they will or no, must confess the Lord to be righteous in his works. For as the Lord is merciful to Forgive the sins of his children that are truly penitent, and not obstinate: so is he also a most just judge over all the earth, to execute his sharp punishments upon the malitous and wilful sinners. The judge of the world doth according to justice, as Abraham said of him, when he was about to destroy Sodoma, Gen. 18. I delight, saith the Lord, in justice, mercy, and judgement, jerem. 9 Examples of his justice he hath showed in the flood brought in upon the wicked. Example of his mercy, in saving Noah and his family: so that his justice and mercy goeth always together, as David saith, I will sing of mercy and judgement, Psal. 101. representing the person of Christ, which should be in his kingdom, as well just as merciful: a Lion of the tribe of juda, to tear in pieces the wicked, and a Lamb to preserve his with all gentleness & softness. Look upon Sodom, how the Lord showed there his extreme and severe justice upon those miscreants, to consume them with fire and brimstone from heaven most terribly, Gen. 19 and as Peter sayeth, Made them an example for all ages and posterities to come, of his justice against sin and uncleanness, 2. Pet. 2. But yet then he delivered just Lot out of tentation and trouble. Note his mercy in it, to the good & godly. I might here reckon up the examples of Sennacherib, of Achab, of Nabuchodonozor, of Herode, of julian, and such other persecuting kings and Emperors against the Church of Christ: whom all God in his justice hath overthrown and utterly destroyed. This we learn, that God doth also preserve the state of mankind by his justice, that one doth not overrun another, as wild beasts. Then by this we learn to stand in fear of God's justice, if we sin at any time desperately, lest we be caught up with it, and suddenly consumed, If his wrath be kindled, yea but a little, blessed are all they that put their trust in him, Psalm 2. For our God in his wrath and justice is a consuming fire, as Hebr. 12. And it is an horrible thing, to fall into his hands. If he be angry, who may abide or stand in his sight, when the hills melt away, and the sea is dried up, and the hard rocks cleave asunder? O that we had this consideration of his justice before our eyes continually, it would keep us from all sin and ungodliness: for therefore we sin, because we fear not this justice of the Lords. There is no fear of god (sayeth David of the wicked) before their eyes, therefore they sin. We see then what we have to note upon this article of our Christian belief, and what commodity cometh unto us of the creation of all things by God, how we gather and consider of his infinite greatness, by his wonderful works: for the heavens declare the glory of God, and the firmament showeth his handy work. And this is one way to come to God, as to be without excuse before his tribunal seat in the day of judgement, when the secrets of all hearts shall be disclosed, and all thoughts opened before the Lord. By this creation the heathen men are without excuse, and have known him generally, as Paul sayeth, Romans the first chap. That which may be known of God, is manifest in them, for God hath showed it unto them. For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works, to the intent, that they should be without excuse, because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, & their foolish heart was full of darkness: when they professed themselves to be wise, they became fools. God is known three ways, by his works, 
God is known three ways.  by his word, and by his holy spirit of adoption. Although God be known by all these ways of his elect, yet he is known of the reprobate only by his word and works, which see the works, and hear his word, but never have his Spirit directing them aright, which is proper only to his own children. Of the first way speaketh Paul in this place, unto the which the creation is a glass, to bring us to a full consideration of his greatness. Well, we learn by the creation of heaven and earth, his power, his wisdom, his goodness and justice, and whatsoever else may be in God. This is great comfort to the godly, and bringeth great boldness unto them, and trust in the last day, that they have such a father, and do believe in such a God, as is maker of heaven and earth: this teacheth us our duty, to refer all our actions to his honour and glory, to confess him alone, to acknowledge that he made us, and not we ourselves, to live to him, to die to him, to do all things for his sake, that hath made all for us, as good servants should be more careful of their master's honour & profit, them of their own. Now let us give thanks to such a God, that hath vouchsafed to give us faith to believe in him, being so mighty a God, and we so low and base children: so merciful a father unto us, notwithstanding we are unthankful sons to him. And let us pray unto him, to confirm this faith, and to increase it in us every day, till we come to a perfect man in jesus Christ. Let us desire of him to give us grace to behold this his wonderful and divine work of his creation, wherein he hath showed his wisdom, power, mercy, and justice unto all men, that we may magnify it (as it doth require) worthily with our hearts, and set forth his honour and glory in these things, with thanks giving for all his benefits, seeing they appertain unto us, our bodies and souls, which are fed and nourished by them. This grace and mercy let us desire him to continue unto us, for his Christ's sake our saviour, who hath dearly bought us: to whom with the holy ghost his infinite power, three persons and one everliving God, be rendered all power, praise, glory, honour, and thanksgiving, both now and for ever. Amen.   

The second Lecture upon the creed, which is upon the second article: And in jesus Christ his only son our Lord, which was conceived by the holy Ghost.  
WE have seen in the first article going before, the things, which we have to believe as concerning God the father in his creation: now followeth consequently what we have to believe of God the son, jesus Christ, as concerning his incarnation and all the benefits of his death and passion, which is the second part of the creed, as we divided it. And here in this article you must understand and repeat, as in the former, so in this also: I believe in jesus Christ: that is, I trust in him, and put my whole confidence in him, that he is my only saviour, and that God will for his sake forgive me all my sins. For it is not sufficient to believe in God the father, & to know him, unless we also believe in his only begotten son jesus Christ our Lord, and know him also. As john repeating the words of our saviour Christ, saith, This is life eternal that they know thee to be the only very God, & whom thou hast sent, jesus Christ. joh. 17. So that our saviour Christ joineth and matcheth in one, the knowledge of himself with the knowledge of the father, as he sayeth also in another place, Except ye believe that I am he, ye shall die in your sins. We see then that if we must believe in jesus Christ, he is one God with the father, and a creator, other wise it were idolatry to believe in any that is not God. And that we may believe in him, this is warranted unto us by his own commandment, saying in the 19 of john's gospel to his disciples, Let not your heart be troubled, believe ye in God, believe also in me. A notable place to prove this matter. Where we may also learn, that if we believe in God, our hearts shall not be troubled, nor waver hither & thither, not having any place to rest in. For therefore in our miseries & dangers are we vexed & troubled out of measure, because we put not our full trust in the father & the son. Now let us see with what titles our Christ is beautified & adorned with, for our comfort & consolation: first of all, he is here called jesus, which is an Hebrew word, & soundeth in English as much as Saviour, which name the Angel gave unto him (by God's appointment) before he was conceived in the womb of the virgin Mary his mother. As we read notably set forth unto us in the first of Matth: She shall bring forth a son, and call his name jesus, or saviour: for he shall save his people from their sins and offences. And for this cause he came into the world, as he testifieth of himself: The son of man came to save that which is lost, not to destroy souls, but to save, and to give his life a redemption for many, Luk. 19 By this we learn, that there is no other Saviour appointed for man, either in heaven, or earth, but only jesus: and they that will have salvation of God the father, must have it only at his hands. Therefore doth the scripture pronounce of him, that there is no other name given under heaven unto men, wherein they must be saved, but only in the name of jesus Christ. For this is the stone which is become the head stone, and the chief in the corner, neither is there any salvation in any other, Act. 4. We have then to seek our salvation not in Angels, not in saints, not in men or in ourselves: but in him only that hath the key of David, that shutteth heaven, and no man openeth it, and openeth it, & no man shutteth. This is the first title of dignity and honour, that is given unto him of his father: the next is, that he is called Christ, which is a Greek word, and signifieth in English, Anointed, which doth more plainly & effectually declare his office & function given him of the father for us. For he was anointed for three especial purposes: first to be our Prophet to teach us, secondly, our priest to offer himself a sacrifice for us, and thirdly, our king to rule & to defend us from our enemies. These things are all given unto us to understand in this name Christ. For as all the Prophets, and priests and kings in the time of the old law, before the coming of Christ, were anointed with oil by the commandment of God, as God commanded Elias to anoint Eliseus' Prophet in his stead, & Moses was commanded to anoint Aaron high priest, and Samuel to anoint Saul & David to be kings: so was Christ also anointed, not with oil material as they, but with spiritual oil of gladness, as David saith, 
Psal. 45. 7.  above his fellows, that is, with the holy ghost, above all men, for he had it without measure, joh. 3. 34. So then, as the Prophets & priests, & kings were all figures, & shadows of Christ anointed with oil, to signify that they must be gentle, meek, & soft to all their brethren: so it was also necessary, that Christ should perform all this that was prefigured by him. And first we see, that Christ took upon him the office of a Prophet, to teach the people his father's will, not thrusting in himself as the false prophets did, whom the Lord sent not at all, but being thereto lawfully called & authorized by his father from heaven, 
Luke 9 35.  saying, Hear him, that is, to be our doctor and teacher, our Prophet and Schoolmaster. Being thus ordained a Prophet to teach us, he executed his office and calling most diligently, most painfully and faithfully: for he taught them in season and out of season, early and late, at home & abroad, by sea and by land, as the Evangelists do sufficiently all of them record in their gospels, neither did he teach them the will of his father publicly in the synagogues only, but privately also in families & houses: as when he was received into Martha's house, he sat & taught there Mary & others: whereby we that are the lords Prophets & ministers, may learn by this good example, how carefully & readily with all pain and diligence to behave ourselves in the preaching of the word of God his Gospel, not to cease at any time, but to do as he hath done before us. If then Christ be our Prophet (as Moses saith of him, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me: him shall you hear in all things, that he shall speak unto you, Deut. 18.) we must hear him alone, & not others that teach false doctrine, as the papists: for Christ's sheep hear his voice, joh. 10. We learn again, that no man beside Christ, was able to instruct us in the will of his father, but he alone, as john saith, Chap. 1. No man hath seen God at any time: the only begotten son of God, which is in the bosom of his father, he hath revealed him unto us. Again, we understand that all men by nature are ignorant of the will of God, & their duty, because we have need of Christ to inform us in the right way, to lead us in the truth, lest we be deceived with lies. For of his fullness have we all received, joh. 1. Therefore is he called of Esay, The angel of great Counsel, and that the spirit of the Lord should rest upon him, the spirit of wisdom & understanding, the spirit of Counsel and strength, the spirit of knowledge and of the fear of the Lord, Isa. 11. This is a great comfort to us, to have such a teacher and Prophet given to us, as is made to us of God, wisdom. 1. Corin. 1. But the wicked can have here no part at all with him, for they do not hear his word and voice, neither will they receive his doctrine & instruction. Now we see how faithfully Christ hath fulfilled this office of preaching, as Mark saith of him, 1. Chap. Let us go into the next Towns, that I may preach there also, for I came out for that purpose. The end of this prophecy and teaching is, that we should be made his disciples and scholars, 
Christ's priest hood.  which God grant unto us all. Amen. The second office that is in Christ for his Church, is his priesthood: for after he had taught the people, (which thing he first took in hand) he sealed his doctrine with his own blood, and offered up himself a sacrifice most perfect, sweet and acceptable to God his father, for us all, to purge us from our sins, to serve the living God. For this also was the duty of the priests in the Levitical law, that they should offer sacrifices for the sins of the people, & pray to God for them. This hath Christ fulfilled by his death & passion, which was so effectual & meritorious to take away sins, that the father saith of him, 
Psal. 110. 5.  Thou art a Priest for ever, after the order of Melchiesedech. Of this sacrifice speaketh abundantly the Epistle to the Hebremes, but especially in the 9 Chap. 
Heb. 9 14.  saying, That Christ was once offered to take away the sins of many, and to put away sin by the sacrifice of himself. And again, that the blood of Christ, which through the eternal spirit offered himself without fault to God, shall purge our consciences from dead works to serve the living God, so that now he is become our mediator between God & us, & doth appear in the sight of God for us. This is a great comfort for us. But we see in this sacrifice the vileness & greatness of sin, & how loathsome & detestable it was in God's sight, that nothing in heaven or earth could put it away or purge it, but the only body & blood of Christ, this high priest, most pure and immaculate. This doth teach us to abhor sin, seeing Christ paid so dearly for it. And this driveth us to consider how we are indebted to our good saviour Christ, for dying so mercifully for us: so that we are worse than beasts, unless we give him continual thanks for it. Nothing could pacify God's wrath conceived against our sins, but only his dear son, for in him he was well pleased, Matth. 3. So that now we which were sometime far off & strangers from the common wealth of Israel, are made near by the blood of Christ, to offer ourselves to him & all ours, our prayers, our thanks, & that with boldness, without fear, as Zachary saith, Luk. 1. The third office that we consider in him, is his spiritual & everlasting kingdom, for spiritual it is, & not carnal & earthly, as he himself said to Pilate, My kingdom is not of this world. And it is everlasting, as the Angel said to Mary, He shall reign over the house of jacob, & of his kingdom there shall be no end. So then he is a king, as Zachary also saith, Behold, thy king cometh unto thee, meek, O daughter jerusalem, Chap. 9 This kingdom, he last of all took upon him, after that he had taught, and offered up himself, even then when he ascended, to sit at the right hand of God: that is, to have all power and authority in heaven and earth. This kingdom doth consist chief in governing his elect, and his Church by his holy spirit: for he hath gotten this kingdom for us, because he armeth us with power to resist sin, and giveth us of his princely treasures & gifts, and will at the last himself lift us up thither, and set us with him in glory and honour, to rain for ever & ever, as he saith, It is your father's will to give you a kingdom, and he that overcometh, shall sit with me in my kingdom, as I have overcome, & sit with my father in his kingdom. reve. 3. Secondly, this kingdom of Christ doth beat down all force raised up against his kingdom: as the devil, the Turk, the Pope, the wicked ones of this world. Here he showeth himself a mighty king over all the earth, to preserve his Church, having so many enemies. For surely if he did not preserve it, it would be swallowed up every hour, satan is so greedy to destroy it. What they have done against it, we see, but they could never prevail: for this is a comfortable saying, 
Matth. 16.  The gates of hell shall not prevail against it. Of this we gather that Christ shall ever have his Church, because his power in his kingdom is infinite to keep it: let the wicked rage never so much, yet Christ is king of the whole earth, yea the world. Thus much for his kingdom. It followweth, his only son. Here is declared unto us, the jesus Christ is the only son of God, & therefore God, because the son is of the same nature with the father: for he is one with his father. This is the third title given to our saviour Christ, that he is the only begotten son of God: but there may a question be inade, How is Christ the only son of God, seeing we also are sons as he is, as john saith, As many as believe in Christ, he gave them power to be the sons of God? To this we answer, that Christ is the only son of God by nature & substance: and we by grace & adoption, which before were not. For as when a man hath no children, he maketh some by adoption and favour, whom he loveth, to enjoy his lands and inheritance, ●ounting them as his own: so it is with God and us. He hath no more sons but one only by nature & substance: but by his love and grace he maketh us his dear children by adoption in Christ: for all is done for Christ's sake our elder brother, as Paul proveth, Ephe. 1. He hath predestinated us to be adopted for sons in jesus Christ. For this then, that we are sons to so high & great a God, a Lord and king, ought we not to be very thankful? aught we not by all means to set forth his honour & glory more than our own? Surely we should do so: for how would I love that king here in the earth, or that Queen, or that noble man that should make me a poor beggar borne, his loving son by adoption! Now much more ought I to love the son of God, that hath made me son to his father by his death & satisfaction. And when Christ is called the only begotten son of God, we must not imagine a carnal or gross begetting, as is here among men, but a divine and heavenly, incomprehensible and unspeakable to our capacity, before all beginnings, most mystical & secret. The last title that is given to Christ here, is the dignity & honour of a Lord. We call him our Lord, & that by right: for his we are who hath bought us, & redeemed us by his own body from the devil & sin, & all other evils and mischiefs. And this is that that the Apostle speaketh of, that therefore Christ died and rose again, that he might be lord of all, both dead & quick, Rom. 14 and again, 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 over all the world, that all should worship and honour the son, as they honour the father himself: for he is not only the head of men, but of all the Angels in heaven, as it is said, Let all the Angels of God worship him, Heb. 1. Ephe. 1. Thus ye see how Christ is appointed Lord and heir of all things: therefore is he called here our Lord, and we then confess ourselves to be his servants and subjects, to do his will and commandment. He is called also our Lord, because we should conceive comfort by it in trouble, that he will be a most gracious lord unto us also, as well as unto others: as Thomas said of him, so must we say and be persuaded, My God and my Lord. john 21. Which was conceived by the holy Ghost.  
Now followeth his conception by the holy ghost & not by the seed of man: for if he had been conceived by man, he had not been void of sin, as Ioh chap. 3. ver. 6. job. 6. chap. 25. verse. 5, 6. and so should he have been unfit to deliver us from sin. Therefore our saviour saith, For them I do sanctify myself. And such an high Priest it became us to have, which is holy, harmless, undefiled, separated from sinners, and made higher than the heavens. As that which went before, did prove unto us sufficiently his divinity and godhead, that he was yesterday, to day & for ever, as is proved in the Epistle to the Hebrews, cha. 13. so this conception in the womb of the virgin doth prove, that he is very and true man, & had a beginning according to his humanity, as the scriptures do witness unto us, that he was made of the seed of David, according to the flesh. Rom. 1. And, that God sent his son into the world, made of a woman, Gal. 4. The manner of this conception is described lively unto us by S. Luk. Cham 1. For after that the Angel had told Marie, that she should conceive in her womb, and bring forth a son, and call his name jesus, she asked how it should come to pass, saying, she knew no man: then the Angel telleth her, that the holy ghost should come upon her, & the power of the most high should overshadow her: therefore that holy thing which shallbe borne of thee, shall be called the son of God. So likewise in Matth. 1. we read, that when joseph her husband would have put her away privily, thinking she had been with child of some man: the Angel called unto him being thus minded, in a dream, saying, joseph, thou son of David, fear not to take Mary for thy wife: for that which is conceived in her, is of the holy ghost. We see then that all flesh in Adam had corrupted his way before the Lord, & that the ordinary generation of man was unclean, therefore it was necessary that Christ that should redeem others from sin, should not be subject to it himself, but be borne by an extraordinary mean, to cleanse us from all our sins, both original & actual, which he was void of by reason of this conception: wherefore Christ must be both man & God to redeem us: Man, because man had offended, & our sins had divided him from us, as a cloud doth the bright sun from our eyes: & he must be God also, to make reconciliation to God his father for us: for no Angel in heaven was able to do this office of mediation, but the only God & man jesus Christ the true mediator, for all our sins past, present, or to come. Here consider the great love of Christ toward mankind, that despised not our flesh, to take it upon him, being God equal to his father, and hath invested and covered himself with our nature, but yet without sin. This doth teach us our duty towards him in thankfulness, & our duty towards our neighbours in yielding unto them in matters for their behalf, & not to please ourselves, but to bear with them, & debase ourselves for them, as Christ hath done for us already. Phil. 2. Let the same mind be in you, which was in Christ jesus. We learn by the conception of Christ by the holy ghost, that he was thus conceived, to make our sinful conception pure: For we are conceived and borne in sins every one of us, even the best of us all, that come of Adam. David lamenteth the impurity & imperfection of his conception and birth, saying, Behold, Lord, I was borne in iniquity, & in sin hath my mother conceived me, Psal. 51. as if he would say, The cause of this my outward sin & actual, as murder & adultery, is, that I was conceived in sin, and can do nothing else of myself but sin every hour: as Paul also complaineth of himself, Rom. 7. O wretched man that I am, who shall deliver me from the body of this death? and than cometh unto Christ, & thanketh him, that he hath delivered him from it. We have them to comfort ourselves in this, that Christ was conceived for us, borne for us, & died for us, & whatsoever he did, he did it for our profit and commodity. In that that Christ was conceived, we also understand the verity of God's promises made unto us in the prophtes, which had long before prophesied of it: As in isaiah. 7. Behold, saith he, A virgin shall conceive & bear a son, and she shall call his name Immanuel. So we gather, that God having performed this, he is always just & true in his promises that he maketh to a thousand generations. And furthermore that the Prophets spoke not by their own will, (as Peter saith) but by the will & spirit of God, even as they were led & moved by the holy ghost, 2. Pet. 1. So the whatsoever God either speaketh or promiseth to the good & godly to their comfort, it shall come to pass: as here in isaiah God promiseth the conception of Christ for a comfort to Jerusalem besieged with her enemies, when Achaz was king, Esa. 7. Likewise on the contrary part, whatsoever the Lord of hosts threateneth to the wicked & destroyers of his Church, shall also in due time be fulfilled and accomplished to the uttermost, as upon the jews for murdering of Christ, 
Luke 19  & upon the Roman Emperors, for going about to overthrow his congregation & flock. Although it be many times long before the Lord doth either deliver the godly, or punish the reprobate, yet it is most sure & certain, because his mouth hath spoken it, that can not lie or deceive, as Balaam saith of him, Hath he spoken, & shall he not perform it, & said it, & shall he not make it good? That were unpossible. When we say that Christ was conceived in the womb of the virgin Marie his mother, by the operation and work of the holy ghost, we mean that to be spoken according to his humanity only, and not according to his divinity: for so he is likened to Melchisedech, without father as touching his flesh, & without mother as concerning his godhead, and yet we say, that Christ was conceived, because Christ both God & man, was joined together in one person. Therefore we must wisely distinguish & make a difference between the two natures & properties of Christ, his manhood & Godhead. When Christ saith, he can of himself do nothing, he judgeth no man, he knoweth not the day of judgement, & that the father is greater than he, with such like sentences in that Gospel, you must understand these things to be spoken as he was only man. In that he saith he was before Abraham, and the father and he are all one, and that the scripture termeth him, The first begotten of all creatures, the lord of all things, the brightness of his father: these sayings are all applied to Christ, as he is the son of God, and God himself, that made all things, as john saith of him, By him all things were made. If we mark & observe these two points, the divinity of Christ, & his humanity, we shall find great light and easiness in reading the new testament: and things which were hard before, will seem plain & evident unto us by this rule. Thus have ye heard the meaning & the good lessons that may be gathered out of this 2. article of our christian faith, the conception most pure & most clean of our saviour jesus Christ. First, that he was conceived, as the word doth testify. Secondly, wherefore he was conceived: which was, because he might become very man to redeem and suffer for man, offending the majesty of the almighty God. Now let us give most humble and hearty thanks as we are bound, to this jesus Christ, that being so hie, he would vouchsafe to descend so low for us poor wretches, as to be conceived in the womb of a maid to make us pure: and let us also pray unto his Majesty, that seeing his conception is pure & unspotted, he would also make ours so to be, with the free imputation of his conception & all other benefits of his death and passion, & that he would kill sin in us more and more daily, by his spirit of sanctification, that we may live here in righteousness and holiness before him without fear, all the days of our life, & when the sinful course of this transitory life is ended, we may have that life which never shall have end, whose joys neither eye hath seen, nor ear hath heard, nor heart of man can possibly conceive or think: which God grant unto us for his Son Christ's sake: to whom with the holy ghost, be rendered all power, dominion, praise and thanksgiving, both now and for ever. So be it.   

The third Lecture upon the third Article of our Christian faith, which is, Borne of the virgin Marie.  
IN this article is mentioned and set down unto us the nativity and birth of our Saviour jesus Christ, how that he was borne, not after the common sort of men, but of a maid or virgin, not a married woman which knew any man: so that the meaning of this article in more words is this, I that am a Christian man or woman, do believe also, that as jesus Christ was conceived by the holy Ghost, so was he borne likewise for me of his mother Marie, she notwithstanding remaining still a virgin. Out of the which article we have to note these three good lessons and points for our instruction and consolation. First, the birth itself, secondly, the manner of it, with all the circumstances of the same, thirdly, the profit and commodity that we may reap by it, believing it truly as we ought to do.  
1 As concerning his birth, isaiah in his seventh and ninth Chapter saith, The Lord himself shall give you a sign. Behold, a virgin shall conceive and bear a Son, and she shall call his name Immanuel: butter and honey shall he eat, till he have knowledge to refuse the evil, and to choose the good. Likewise the ninth Chapter: Unto us a child is borne, and unto us a son is given, and the government is upon his shoulder, and he shall call his name, Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace: the increase of his government and peace shall have no end, he shall sit upon the throve of David, and upon his kingdom, to order it, and to establish it with judgement and with justice, from henceforth even for ever. The zeal of the Lord of hosts will perform this. Thus we see how evidently isaiah long before prophesied of this birth, to the comfort of the people in his time. The like thing doth jeremy also declare unto us in his prophesy, of this wonderful nativity of our Saviour jesus, saying in his Chap. 23. Behold, the days come, saith the Lord, that I will raise up unto David a righteous branch, & a king shall reign & prosper, & shall execute true judgement & justice upon the earth. In his days juda shall be saved, and Israel shall dwell safely: and fullness of time, as the Apostle speaketh, was come, than God sent his Son made of a woman, and made under the Law, that he might redeem them which were under the Law, that we might receive the adoption of sons, Gal. 4. God then, as in this, so in all other things, is true and just of his promise and covenant, that he maketh to a thousand generations, as saith the Prophet. For nothing can let him, to bring his words to pass, his power is infinite & over all. And although it be said that Marie was married to joseph, & joseph took her home to him to be his wife, yet she was a virgin, for joseph knew her not: so that Christ was borne of her being a virgin, & joseph was spoused to her in this respect, that he should be an aid and comfort for her in her trouble and pain, in her flight into Egypt, & in her great poverty: for she was so poor, that she had no chamber to be delivered in, but laid our Saviour Christ in a manger. For these causes, was joseph called her husband also, that she might be void of suspicion of fornication, and Christ not thought to be borne out of wedlock, or in adultery.  
2 Secondly, for our instruction let us consider the whole manner of Christ's birth, after what sort and fashion it was. S. Luke doth declare the order of it very lively, & saith, that when joseph & Mary were at Bethlehem, the days were accomplished that she should be delivered, & she brought forth her first begotten son, and wrapped him in swaddling clothes, and laid him in a cratch or manger, because there was no room for them in the Inn. By these words we see the manner of Christ's birth, how it was very poor and base in respect of the world, & nothing glorious in the eyes of men, or as might beseem so great a prince as he was. He that might have been borne in a most magnificent and royal palace, would be borne in a stable or ox stall, and he which could have been laid in a most sumptuous bed of down, with silk & velvet wrought & garnished, yet notwithstanding would be laid in a vile manger. This doth pass the reach and capacity of man's wit, and doth express unto us, how that the Lords ways are not our ways, nor his doings as ours are: For then surely would he not have had Christ his Son to be borne so poorly, and without all honour and estimation here in the earth. But here we see the great love of Christ towards us, the would 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 jesus Christ, that he being rich, for your sakes became poor, that ye through his poverty might be made rich. A notable lesson to take poverty in good part, if the Lord for just causes lay it upon us. And not only was he borne so poorly & miserably, but also lived so afterward all his life time, while he was here upon the earth, for that space of 2. or 3. and thirty years, insomuch that when he was borne, he stedde into Egypt from Herod that sought to kill him, no doubt with trouble & pain. Afterward, he lived with the benevolence & liberality of certain good women, as of Mary Magdalene, & joanna that wife of Chuza Herod's steward, & Susanna, & many other which ministered unto him of their substance, Luk. 8. 3. so that he himself doth pronounce to one that would follow him for gain & estimation in this life, that the son of man, meaning himself, hath not where to lay or hide his head, but is in worse case than the foxes which have holes, or the birds of the air which have their nests, Mat. 8. By this we learn to take poverty patiently, which the Lord himself hath sanctified in his own body, neither to think it accursed. And we learn thereby the contempt of this world, for Christ had nothing glorious in the face and eyes of man, he was not rich, but poor. If we have riches, let us not think so much, or highly of them, or be puffed up by them: for Christ had them not. If we be poor, let us remember that jesus Christ was poor also in this life. It is sufficient for us, and enough, if we may be rich after this life, not that these riches and worldly things are ill, if they be used to God's glory, but Christ would teach us by his example, that first his kingdom is not of this world, & then not to be grieved if we lack these transitory things, for he had them not at all: wherefore if we have meat and drink and raiment, we must be content. The circumstances of his birth, are the place of it, and the tyme. As concerning the place, Matthew and Luke both agree in one, that it was Bethlehem, for so was it long before prophesied of by the Prophet Micheas. Chap. 5. saying, And thou Bethlehem Ephrathah, art little to be among the thousands of juda, yet our of thee shall come forth unto me, one that shallbe the ruler in Israel, whose doings forth shall be from the beginning and from everlasting. Where he setteth forth unto us plainly, both the humanity of Christ, and also his divinity: his humanity, in that he saith, he came out of Bethlehem: and his divinity, in that his going forth was from everlasting. The place than was Bethlehem: no great and famous city as jerusalem was, but a poor and obscure town, nothing spoken of among men. Here we may see again, that as Christ showed great humility in the manner of his birth, so did he also in choosing so poor and vile a place as Bethlehem was. And this was done no doubt to confound the wisdom of the wise and mighty, which would have thought rather that Christ should have been borne at jerusalem, or some such like notable and excellent city. Well, our saviour Christ chose Bethlehem, and made it famous through his birth, and rejected all other cities: so is fulfilled that saying of Paul, God hath chosen the weak things of the world, to confound the strong, and vile things, and things that are despised hath God chosen, to bring to nought the things that are, that no flesh should rejoice in his presence. 1. Corinthians 1. Verses 27. 28, 29. Let no man therefore be grieved or ashamed, if he be borne in a poor and base village, for so was Christ borne, and he is nothing the worse for it: he may come as soon to heaven, as they that are borne in the greatest cities. Neither let any man on the contrary, brag and boast himself, if he were borne in a famous place: this maketh him not the better, or nearer to God. We may see also at this day, where Christ is most commonly to be found: not in great cities, and princes courts so much, as in poor places, and obscure houses. The wise men sought him at jerusalem the great city, but Christ was found in poor Bethlehem. Here also learn, that the prophecies are fulfilled still: for Christ, as they had said, was borne in Bethlehem. Let us therefore believe the Prophets, either when they comfort us, or threaten us for sins, for they shall always be fulfilled. The time of our saviours birth was in the days and reign of Herode the king, as Saint Matthew saith, Chapter. 2. and so had jacob prophesied before, that Christ should not be borne, until the kingdom did cease, and departed from the race of the jews, and was gito the nation of the Romans, as Genesis. 49. The sceptre shall not departed from juda, nor a lawgiver from between his feet, until Shiloh come, and the people shallbe gathered unto him. Meaning that Christ should not be borne and come among the jews, until such time as they had no kings to rule among them of their own stock, but of strangers, as Herode was at that time. Christ being borne in the time of king Herode, a wicked king, and a Tyrant, doth show himself most favourable to the jews his people, being in great bondage and misery. For when They had most need of a Saviour and redeemer, not only of their bodies, but especially of their souls and consciences, religion being corrupted among them, and his word rejected, than I say, Christ came, and was borne a deliverer unto them. So is God wont to deal in mercy toward his children, then, and not before to send help, when they are at the last cast, and ready to be devoured, to teach them, that when there is no help and secure in themselves, then is there most present aid and comfort in him as he said to Paul, My power is made perfect, and is strong in weakness, that when we are most weak and feeble, then is God most strong to deliver us from our enemies. He never delivered the Israelites out of Egypt, until they were brought to the extremity, than he sent them Moses, and Aaron, and not before: for he will humble man, and let him to understand, that when he doth any thing for him, and deliver him, or bestow any gift upon him in body or soul, it is not for any thing that is in him, but of his mere mercy and goodness, to make his praise the more to be seen, and men more thankful unto him. Let his praise therefore be continually in our mouths, and let us magnify his name together, as sayeth the Prophet David, Psalm. 103. Christ then visited the jews, when all things were turned upside down, his service was defaced by the traditions of men, as the Scribes, and Pharisees, and Sadduces, who had corrupted the purity of God's word and doctrine, and brought in their own pelf and manners, were altogether unreformed, the poor neglected, the Prophets despised, and Gods lave set at nought. So that when our Saviour came amongst them, he respected not any thing he saw in them, but their extreme misery and thraldom, which moved him to pity them, and so much the more, because they had such a cruel Tyrant to rain over them, as murdered a great many of their young infants. So the Lord came amongst us of late: when his Gospel was laid aside, and devices of men, in stead of it, were set up, when his ministers were in every place persecuted, and burned: then he sent a deliverer to purge religion, to restore his truth again, to pull down Antichrist, and to abolish Popery: he respected not any thing in us, for we like sheep were all gone astray, every man turned his own way: but he did this, being mindful of his mercy and promise made freely unto us in jesus Christ: I pray God we may be all truly thankful, for so great and wonderful a benefit bestowed upon us, as the like was never seen in our land before. Surely good cause we have to remember the Lord in our beds, that giveth us in the midst of our enemies, such quietness and rest from all perils and dangers. The thing that followed immediately upon this birth of our saviour, was the coming of certain wise and famous men from the East to worship him, being led with an extraordinary star thereunto. Thus God the Father would adorn and magnify the birth of his son, with the resort of these great and excellent men. And herein no doubt they being Gentiles, and the first fruits of them, that came to our Saviour, do signify that the Gentiles also aswell as the jews, should be called to be the people of God, that there might be one fold and one shepherd, as our Saviour telleth us in the tenth Chaper of john's Gospel. This was comfortable for us, being Heathen men and Gentiles, and altogether strangers from God, to be made the peculiar people of God, and to be translated from the kingdom of darkness, into the everlasting kingdom and inheritance of his well-beloved son. But see how the declaration and showing of this birth of so wonderful a king, by the wisemen, was taken of Herode and the jews in Jerusalem: when they heard the king of the jews to be borne, it is said, that Herode and all jerusalem was troubled with him. Thus we see the nature and condition of the wicked, that when they should be glad, and rejoice in the Lord with thanksgiving for his benefits, than they are troubled, they murmur, and are unthankful. Here all jerusalem had great occasion given them to praise God, and they consider not of it a whit, they had rather sleep in their dregs of sin. May, Herode went about to kill him, that came to die for him, and to save him, if he could have believed it. This doth also reprove our manner and doings at this day: for when we should yield God praise and thanks, we give him none, and when he is most ready to do us good, either we consider not of it, or else unthankfully refuse it, as the swinish Gergesites did. How hath Christ visited us in mercy, in giving us his holy Gospel the food of our souls, as much as ever he did to the jews? and yet I say we are troubled still in our minds and souls, with the cares of this world, which do choke the seed of his holy word. Well (dearly beloved) let us learn to be wise, and to consider thankfully of God's benefits in time, lest they be taken from us, as they were from the jews, and given to a nation that shall better receive them, and make greater account of them. The third thing that I said was to be considered in the birth of our saviour jesus Christ, is the profit and comfort that we may take & apply to ourselves, our souls and bodies by it, and what duty is required of us in this behalf. The commodity that ariseth to us and all Christians by his birth, is, that Christ came to save that which was lost, as Paul doth notably express the end of his coming in the flesh, saying, This is a true saying, and by all means worthy to be received, that jesus Christ came into this world to save sinners, 1. Timothy 1. 15. Then we perceive this, that Christ was borne to redeem us. If he had not been borne, we could not have been redeemed by him from the power of hell, and of Satan. This is a great matter, and a most excellent & wonderful benefit. For we understand now plainly & clearly by the word of the Lord, that the seed of the woman hath broken the serpents head, Gen. 3. that there is a Lion and a Lamb in divers respects, for his strength a Lion, and a Lamb by his meekness, found worthy to open the book, & to lose the seven seals of it, which no man was able to do, neither in heaven nor in earth, nor under the earth, Revel. 5. that there is a child, as isaiah saith, given unto us, upon whose shoulders the government of heaven and earth is laid, and doth consist. We may say therefore, that a man is borne of the virgin Marie, the true and natural son of Adam, of Abraham, of David, which was promised in the law and Prophets, such a man I say, that hath conquered hell and death, and damnation, & desivered us from the wrath of his father to come. Of this, our faith may gather a double fruit and commodity; the one, that there is a mediator between God & man, even the man jesus Christ: we have this mediator for us in heaven already: the other, that by the participation & unity of his nature with ours, he receiveth & admitteth us into the society of himself, and all his riches and treasures are made ours, even as the wife may say of her husband, that all her husband's goods & lands are hers, because she is one with him: so may we say of our most gracious husband & bridegroom jesus Christ, that all his store is now become ours: For we are bones of his bones, and flesh of his flesh, as Paul telleth us plainly, Ephes. 5. If this be so, than we ought to rejoice and be glad in our hearts, as Paul saith, which is, in the Lord, because that Christ the great jewel of God is sent into the world. If we greatly rejoice & triumph, when we have a mortal son an heir here borne in earth unto us, whom we know not whether he shall be good or ill, a comfort or pain unto us: If (I say) we do rejoice at this vanity, what ought we to do (think ye) dearly beloved brethren, when we hear that son of God to be borne for us, & the heir of all things, a son that pacifieth his father's wrath justly conceived against sin, such a child as maketh us children, & bringeth us into his heavenly possession & inheritance? Ought we not (trow you) unspeakably to rejoice, & thank God and his son Christ continually? It is good reason so to do, seeing it is our only benefit, and not his: for he came and was borne for us, and not for himself. The angels of God herein may teach us our duty, how thankful we ought to be, and to rejoice for it, not with a worldly and carnal joy, as many do, but with a spiritual and heavenly joy of mind and conscience, as few do. At the birth of our saviour, there was a company and multitude of heavenly soldiers praising God, and saying, Glory be to God in the high heavens, and peace in the earth, and towards men good will, Luke 2. They rejoiced in the Lord, & were thankful for it, & yet are: much more ought we to do the like, that his will may be done in earth of us, as it is in heaven amongst them, even as we daily pray. Thy will be done in earth, as it is in heaven. We have in deed a celebration of this nativity of Christ, which is miscalled of us Christmas. As the name is evil, called Christmas of the Papists, as if Christ should say Mass: so is the time in it spent as lewdly of us for the most part, if not in massing, yet in masking, in carding and dicing, in dancing, in belly cheer, in excess of apparel, and in fond and foolish plays & sports, to pass the time away. In these sins and vanities, is the time of Christ's nativity spent and consumed of us. It were better to have no day of it, than so to keep it: and it is a great grief to a godly mind, to see that time which should be employed to the service of God, as it was in the primitive Church, altogether wasted and dedicated to offer sacrifices unto the devil: for it is in it, as it is upon the Sundays or Lords day throughout the year. The Sabbath which is appointed for to hear God's word, 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 right use of it, & yet no Magistrate doth correct it. God give an amendment one day of it, to his honour and glory. Amen. Well, so it is with this time of our saviours birth: we should give thanks in it, and we never think of our duty in it the most part of us. If Emperors and Kings have celebrated the memorial of their birth days, than there is greater reason, why we should remember the joyfullest birth day that ever was, or shallbe, I mean, of jesus Christ our saviour, borne so poorly and simply for us. Not that we should so celebrate and keep Christ's birth day, as wicked Herode did celebrate his nativity, in feasting, in dancing, in rash swearing, and last of all, in murdering the good saint of God, john Baptist, Matth. 14. Mark. 6. I say, we must not so celebrate this birth day of Christ with him, lest we be partakers of his punishment and pain. But yet I fear a great many do keep this time no better. Neither must we keep this day of our brother Christ's birth, as Titus kept the birth day of his brother Domitian, in killing the jews for his pleasure, to triumph, and so defiled his hands with innocent blood, surely we do not much better: for although we kill not with the sword, yet we wound and kill our brethren with our tongues, we quarrel, we fight, and are contentious, we swear and blaspheme, and so revile the living Lord, and this is done most of all at the birth day of our Saviour, as also upon this day of rest, the Sunday, with cards and dice & bloody oaths. Well, the Lord one day will take an account of these things of us, unless we speedily repent and amend. Thus we have heard the things that may be noted upon Christ's birth, the circumstances of it, with the fruit that cometh unto us by it, and how we should use this day, and what is our duty in it. Let us thank our saviour Christ, that he would be thus borne for us, and pray unto him that we may remember it, and have the end of this his coming in the flesh, the salvation of our fowls, which he grant unto us: to whom with his father, and the holy ghost, be given all praise and glory, for ever and ever: Amen.   

The fourth Lecture upon the 4. article of our Christian faith:  
Suffered under Pontius Pilate, was crucified, dead, and buried, descended into hell.  
WE have seen in the other two articles going before, the conception of Christ and his birth, and what things were in them to be considered of: now consequently followeth his death with certain circumstances of it, as what followeth after it. But here may a question be asked, why there is no mention made of his life, which went between his birth and death. To this it may be answered, that seeing the benefits of his life be comprehended in his death (for whatsoever he did in all his whole life, we enjoy it in his passion) therefore his life is not here set down, because we do believe it in his death. This article of Christ's death is very necessary; for nothing had been brought to pass for our salvation, neither should we have had any profit at all by Christ, unless he had been crucified for us. Therefore it is not sufficient to believe his conception & nativity, except we also confess with our mouths, and believe in our hearts steadfastly his death and bitter passion for us. Therefore Christ is always to be considered of a Christian man, as he was crucified for his sins. The meaning of this article is this in other words: I that am a christian man or woman, do believe & confess, that Christ my saviour suffered, when Pilate was deputy in jury, & was condemned by him most unjustly, and that he was crucified upon the cross or tree for my sins, to redeem me, & that he died for me, to bring me to life, & that he was buried and laid in the grave as other men, & suffered the torments of hell in body & soul, to acquit me before the judgement seat of God his father. In this article are five things noted unto us. First, under whom he suffered, & what judge condemned him: secondly, what manner of death he died, he was crucified: thirdly, his death itself: four, what was done after, he was buried: & lastly, what pains he suffered, he descended into hell. All these things are expressed unto us in this one article: first is declared unto us the name of him that condemned Christ, which is Pilate a Roman, as john 19 And this his name is set down, not only for the credit of the history to believe it the better, but also because this appertained to the mystery of our redemption, that we might know his death to be joined with the condemnation of an earthly judge. For seeing that by the death of Christ not only our sins must be purged, but also the condemnation for them to be taken away: it was necessary that he should die by the sentence of a judge, and no otherwise, that we might be absolved before the great judge of all the world. If Christ had been killed by thieves, or murdered in a tumult or sedition by private men, there had been no redemption for us in such a death, no kind of satisfaction. But when we read in the Evangelists in their Gospel, that he was arraigned at the bar, accused by witnesses, and condemned by the sentence of Pilate, (although injuriously, he pronouncing him just, once or twice, & confessing that he found no fault in him) we understand by those things, that he sustained not the person of himself, but of all us most miserable sinners, that should have been so condemned before his father, if he had not suffered this under Pontius Pilate for us. And here are two things to be noted of us, which are both confirmed by the testimonies of the Prophets, and do also give a notable consolation and confirmation to our faith: for when we hear that Christ was sent to death, from the judgement seat, and was hanged between the thieves, we have a full accomplishment of that prophesy, which is cited of the Evangelist, He was reckoned or counted among the wicked, Esay. 53. And why was this so? truly, that he might sustain the condition and estate of a sinner, and not of a just man, as he suffered death, not for righteousness sake, but for sin and the transgressions of the wicked. Again, when we hear that he was pronounced innocent by the same man, of whom he was condemned, let us remember that which another Prophet speaketh of him, I restored that which I took not, Psal. 69. that is, Christ paid for sin, & bought if full dearly, which he never had, nor committed: for there was no guile found in his mouth. And why did Pilate then condemn him? Because he feared man more than God, & Caesar's displeasure more than the wrath of God: for when the people cried, If thou let him go, thou art not Caesar's friend, than he consented unto them to crucify him against his own conscience, to pleasure the people, & to gratify the Emperor Tiberius. So we see, that he was a partial, fearful, & unjust judge, & had not the properties of a good judge, as is required, Exod. 18. First, that they should be men of courage, secondly, fearing God, thirdly, men dealing truly, four, hating covetousness. Let all judges take example & warning by Pilate, to execute justice and judgement indifferently to all men. For Pilate afterward, as histories record, for anguish and sorrow of mind hanged himself, as judas did before him. And here we see, that as a Roman then condemned Christ, and as always afterward he was persecuted by the Roman Emperors: so it is at this day by that great Antichrist of Rome, the Pope and his adherentes: he is still persecuted in his members. This is the just judgement of God upon them. God give them grace (if it be his will) to repent, & to come to the knowledge of the truth, Amen. Secondly, let us consider the manner of his death what it was. It was the cross, most shameful and accursed, not only in man's sight, but also of God himself. Deut. 21. The curse of God is on him that is hanged. This Paul repeateth, Gala. 3. and saith, Christ hath redeemed us from the curse of the law, being made a curse for us, for it is written: Cursed is every one that hangeth on tree. Thus we see still in every article, and in every point of our salvation, that exceeding great love of Christ our master to us, that not only he was contented to suffer most grieous pain for us, but also shame and reproach, ignominy and contempt of the world. He was at the first taking, led away to Annas and Caiaphas, and then posted over to Pilate. Pilate sent him to Herode, and Herode sent him back again with mocks and taunts in a purple rob in mockage, & derision of him. And all this did our saviour Christ for us. This was much that I have rehearsed already, but yet nothing to the death of the cross: for the cross was as odious & shameful to them, as the gallows is to us, & yet Christ was well contented with it, so we might be redeemed. This is that Paul speaketh of to the Heb. 12. willing us to follow the great humility of Christ in his suffering of shame, saith, Let us also, seeing that we are compassed with so great a cloud of witnesses, cast away every thing that presseth down, and sin that hangeth so fast on: let us run with patience, the race that is set before us, looking unto jesus the author & finisher of our faith, who for the joy that was set before him, endured the cross, & despised the shame, and is set at the right hand of the throne of God. Consider therefore him that endured such speaking against of sinners, lest ye should be wearied and faint in your minds. We see many men can abide to suffer pain and grief, which yet notwithstanding are overcome with shame and reproach, and can hardly abide it. One peradventure could be contented to suffer some trouble for his dear friend, but who will be hanged for his friend? Let the same mind therefore dearly beloved be in you, that was even in Christ jesus, who being in the form of God, thought it no robbery to be equal with God, but he made himself of no reputation, and took on him the shape of a servant, and was made like unto men, and was found in shape as a man: he humbled himself, and became obedient unto the death, even the death of the cross. You see out of this place, how Christ for our sakes abased himself to shame, which consisteth in four points. It was much for him being God, to become man, whether it had been King, or Prince, or Lord: but it was more to become a miserable man, a servant unto men: more than that, it was to die: but most of all was it worthy praise and commendation, that he died the death of the cross, not for his friends, but for his foes. Many other things did our saviour suffer of the people, the Scribes, the Pharisees, & the jews: as revilings, & blasphemies, bitter nips, and taunts, but all was nothing to this cross, it surmounteth all: & yet for all this, we must not be ashamed of him, for he is our glory, Galat. 6. 1. Corinth. 2. they that are ashamed of him here in earth before men, he will be ashamed of them in heaven before his father & his Angels. Let us therefore confess and acknowledge Christ crucified for us, and let us never be ashamed of him, when he cometh with his cross, for he that taketh not up his cross daily & followeth him, is not worthy to be his disciple, Luke 9 He might rather have been ashamed of us, to see us in that case we were, worser than we can see any poor miserable beggar, amongst us here in earth. We see then, that by Christ crucified, the blessing of Abraham is come upon us that were Gentiles, Galat. 3. and the the serpent's head is broken, he being the true serpent lifted up upon the cross, to save all those that hope upon him by faith, as the other brazen serpent lifted up by Moses in the wilderness, saved all those Israelites the were stung, & looked up unto it, Numb. 21. verse. 9 Furthermore, by this cross, the hand writing of ordinances which was against us, & which was contrary to us, he, even he took it out of the way, & fastened it upon the cross, & hath spoiled the principalities, & powers, & hath made a show of them openly, & hath triumphed over them in the same cross, Col. 2. Of this crucifying, & lifting up upon the cross, was Isaac a figure, who was bound & laid upon the altar, ready to be offered. And so were all the sin offerings laid upon the altar: for he was made of God his father sin for us, that we might he made the righteousness of God in him, which knew no sin, 2. Corinth. 5. But of all other types and shadows of the ceremonial law, this taking away of sin by Christ in his cross, was most lively set forth and represented unto us, as in a glass, in the scaps goat. For the Lord commanded Aaron Leuit. 16. that he should take a live he goat, and present him quick before the Lord, to make reconciliation by him, and that he should put his hands upon the head of the goat, and confess over him all the iniquities of the children of Israel, and all their trespasses, & all their sins, putting them upon the head of the goat, & should send him away, by the hand of a man appointed, into the wilderness: so the goat shall bear upon him all their iniquities into the land that is not inhabited. Here was our saviour Christ figured, which bore in his body upon the cross, the iniquities of us all, isaiah. 53. 1. Pet. 2. and was wounded for our transgressions, and carried away all our sorrows, for by his stripes are we healed. Esay. 53. Furthermore, this betraying and crucifying of Christ, and selling of him for thirty pence, was also forefigured in joseph. For as joseph was sold of his own brethren into the hands of strangers: so was Christ betrayed and sold of his own disciple, anddelivered of his own nation into the hands of Pilate and the Heathen. The third thing that followeth in this article, is his death. He was dead in deed, as the Evangelists do report: for Luke saith of him, that he cried with a loud voice and said, Father, into thy hands I commend my spirit. And when he had thus said, he gave up the ghost, Luke 23. So for the certainty of it, it is not only said that he was crucified, but also that he died: for otherwise nothing had been wrought for us. God said to Adam, In what day soever thou shalt eat of the forbidden tree of knowledge of good and evil, thou shalt die the death. Adam offended and broke this commandment: he was not able to make satisfaction for it, to die the death of body and soul: therefore the second Adam jesus Christ died the death of body, & suffered the death in soul, to redeem us, and to satisfy God's wrath & displeasure, conceived most justly against our sin in Adam. This death was signified in every sacrifice of beasts in the old law of Moses, in the kill of bullocks, of calves, of sheep, of goats, and such other things. For as the Apostle saith, without shedding of blood was no remission of sins. This was verified in Christ's blood, shed for us in his death. Neither was this death of Christ to be seen only shadowed in the ceremonies of the levitical law, but also in divers men. As Samson, who died himself to deliver his people from the philistines: so Christ, to deliver us from the devils, died himself. David also was a figure of him in many things. Here we see then, what a grievous thing sin was in God's sight, that he could be pacified by no other means, then by the blood & death of his only and well-beloved Son jesus. Surely our sins were as hard as the Adamant stone, which could not be broken by any other means, then by the blood of the true goat jesus Christ. Consider here the wonderful & unspeakable love of Christ: he would die for us, that we might escape: even as the Pelicane, which having brought forth her young ones dead, or being stung & killed by serpents, she pecketh forth her heart blood to revive her young ones: so we, being conceived and borne in sin, and altogether dead in our trespasses and offences, Ephes. 2. stung of that old and fiery serpent the devil, which first beguiled our parents in paradise, and so having the reward of sin which is death: we (I say) in this case are revived and quickened again, by the blood of that true Pelicane jesus Christ, which he from his heart hath shed and powered out for us. Thus we see how deeply we are indebted to Christ for his great love to us, in dying for our sins, and yet how few remember this death! Many, not once in a day, nay, not once in a week, or month, I fear, some, not once in a whole year do remember it well: they are the more unthankful, & unkind sons to God so good a father, & Christ so loving a brother. It is the only thing that should especially be remembered, although all other things be forgotten. Believe me (dear brethren) Christ died not to this end, that his death should be forgotten, which was so cruel to him, or that it should be lightly remembered of us, for that he might have us to remember it the better, he instituted his last supper, in bread & wine: the bread broken, to put us in mind of his most pure & precious body broken & bruised for our sins, & that it doth nourish us, as the bread doth nourish our bodies: for his flesh is meat in deed john 6. The wine ordained, to put us in mind of his blood powered out for us, to wash us from all our sins, 1. john 1. & that as the wine doth quench our thirst, and refresh us, & comfort our hearts being sorrowful: so doth the blood of Christ all these things unto us, in greater measure and abundance. This doth also teach us unity & love together, that as many grapes make but one wine, and many grains of corn & wheat make but one loaf of bread: so should we be but one in Christ our head, for we are all members of the same body. The other sacrament also of Baptism, doth put us in mind of Christ's death: for as the water in baptism doth wash the body: so doth the blood of Christ wash our souls, and cleanse them from their filthiness. Which thing is represented unto us in our baptism, a sign of our new birth and regeneration by the spirit of Christ. Therefore in our baptism we ought to remember this death, for we are buried with him into his death, by this seal and sacrament of our baptism, as Paul proveth, Rom. 6. Now we see, that to the end we may remember this great benefit of Christ's death, we have tokens of it, two in number: the supper of Christ, and baptism: for by them we show forth the Lords death, until he come again to judgement, 1. Cor. 11. Now if any man marvel why we die, since Christ hath died for us, & tasted death once for all men, to make reconciliation for the sins of the people, & to satisfy God's justice: he may be answered, that Christ hath taken away the second death of the soul, & not this first & natural death of the body, which is common to all, for by it we enter into life: and although it be sometime grievous to God's children, yet it is not deadly to them, nay rather, joyful, seeing by it they come to Christ their head, as it was to Paul: I desire, saith he, to be loosed, and to be with Christ, meaning, to die. For albeit this death of the body dwelleth in us, yet it hath no dominion over us, by the force and efficacy of Christ's death. And we know that it is made now to the elect, a gate to pass by into heaven. We should not then fear death, seeing that the loss of this transitory life, is the high way into God's everlasting kingdom. And this may be answered concerning sin also. If any man ask, how it cometh to pass, that we have sin still remaining in us, seeing Christ hath died for it to take it away: I answer, that Christ hath taken away the condemnation of sin, that it shall not hurt us, to bring us to destruction, but the full abolishing of sin shall cease in the latter day of judgement, when all things shall be restored again to their perfection, Acts 5. So that now we may say, There is no condemnation of sin to them that are in Christ jesus, which walk not after the flesh, but after the spirit, Rom. 8. For see the wonderful working of God, that all the curses and pains that were in jesus Christ, are turned to our blessings and joys: his death is our life, his poverty our riches, his shame our glory, his descension into hell, is made our ascension into heaven: and finally, his misery here in this life, is made our felicity and happiness in the life to come. This is the Lords doing, and it is marvelous in our eyes. O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men! This death of Christ hath two benefits in it: for first it causeth that we shall not die in the life to come, and then here it mortifieth our earthly members, it killeth our old man Adam within us, that it bringeth not forth his accustomed actions of sin within us. Thus much concerning his death. Let us now consider briefly the fourth point in this article, which is his burial. Christ was buried by an honourable Counsellor, joseph of Arimathea, and Nicodemus, a ruler of the jews, who begged his body boldly of Pilate, and buried it with odours, as the manner was, john 19 His burial is mentioned, to assure us that he died in deed, as when we see a man buried, we doubt not but that he is dead. The lesson that we learn by this burial of Christ, is this, as the Apostle Paul teacheth us, Rom. 6. and Colos. 2. that we should so through baptism be freed and buried from sin, as he was buried in the grave, that like as Christ was raised up from the dead to the glory of his father: so we also should walk in newness of life. So then, as we are crucified with Christ unto sin, and dead and buried thereto, so must we rise again with him unto righteousness. But of this, more (God willing) in that article of his resurrection. The last thing to be noted in this death of Christ, is the pains which he suffered, which is called his descension into hell. Although this be last in words, yet in sense it is to be joined with his crucifying, and went before his death in body, and burial in the sepulchre. The meaning therefore of this his descension, is this: that Christ our saviour, to redeem us both in body and soul, which had offended God, suffered the torments of hell, the wrath infinite of his father for the time, not only in body, but also in soul, and did abide the most bitter and unspeakable sorrows of death in his mind and conscience, pressed down with the burden of all our sins, as if he had been forsaken of God his father. In this hell and torment, partly he was in his heavy agony in the garden, when he sweat (as it were) tears of blood trickling down from his face: his soul was very heavy and sorrowful, even unto the death, so that there came an angel and comforted him from heaven, Luke 22. This hell was so great unto him, that he prayed his Father, if it were possible, that the cup of his passion might pass from him: Yea, which was most of all, he was compelled for the very anguish and grief of heart and soul, 
Psal. 22. 1.  to say and cry out: O my God, 
Matt. 27. 46.  my God, why hast thou forsaken me? So that all the things that Christ suffered before, were nothing to this, that now he suffered, when he cried out for very pain, & extreme sorrow of mind. For we must remember, that Christ upon the cross, did not only suffer pains in body, (as they did which were crucified with him, which were the pains that the jews did put him to) but farther, he suffered the extreme wrath of God his father, hanging upon him, heavier than heaven and earth, which no angel was able to endure: & therefore, that he might be able to endure and to conquer it, it was necessary, that he should be God also, as well as man. For he suffered for all the sins, original, and actual, in thought, word and deed, of all men that ever were or are, or shall be from the beginning of the world, from Adam until the end of it, I say, he hath suffered sufficiently for them all, and as great pains and torments as any damned souls in hell can or shall suffer. And was not this an hell (trow you) unto our Saviour, to abide in his body and soul, all these torments, which can not be uttered with any eloquence or tongue of man? Nothing had been done for us, if Christ had died the common death of the body only, as other did. It was necessary therefore and very expedient, that we might be perfectly redeemed in both parts both body and soul, that he shoule feel the severe punishment of the vengeance of God, because he powered out his soul an offering for sin, and took upon him our part, which were the malefactors and offenders, to bring us unto the favour of God again. We must not think then, (yea God forbidden we should) that he suffered no more pain than the jews put him to, or the other two did which hanged with him. For we see they cried not out as Christ did, for they felt not so much as he did, which suffered for the whole world. And all this was for our cause: Let us then apply it as a medicine to our wounds, otherwise it will not heal us. Take the shield of faith, that when ye are in great torment and grief for your sins, (as Satan doth many times object them unto you) when ye are even at the brink of desperation, than this will be a notable comfort unto you, to bear off all assaults and grievous temptations, yea, to quench the fiery darts of the devil, to remember, that our Saviour Christ suffered the torments of hell every one of them, to deliver you from them. This one lesson, if it be well learned, & surely settled in our hearts, will heal a wounded conscience, will raise us up from the gates of hell, and will in our greatest distress, be very sweet unto us. Be our sins never so many, either as the sands of the sea, or as the stars of heaven, as they can not be so many: yet Christ's mercy is above them all, & greater than they, & hath paid a sufficient price and ransom for them all. If they were as red as purple or as crimson: yet they shallbe made as white as wool, and like to snow, Esay. 1. A notable & comfortable place: for before, the Prophet sharply rebuked them of their grievous sins and offences, and now in these words promiseth them mercy, if they will repent and amend, and so turn to the Lord with their whole heart. In this, that Christ hath suffered the torments of hell for all, we gather, that all that are saved, are saved by Christ alone, from Adam until this time, and to the end of all the world: for he is the lamb slain from the beginning of the world, Revel. 13. That is to say, his death and passion was as effectual to redeem all that were before him, that did believe in him that he should come, as it was available afterward to save all that are after him, which do believe that he is come in the flesh already to save them. This is that, that our Saviour meant, when he said, 
john 8. 56.  that Abraham rejoiced to see his days, and saw them: that is, rejoiced in Christ, that he should be his Saviour. 
Acts 4. 12.  For none other is there given under heaven wherein we must be saved, Acts. 4. Thus we see what is meant by these words, descended into hell: how he suffered hellish torments for us, not that his soul went into hell after his death, for it was in paradise, in the hands of God, as he commended it to his Father, & as the souls of the blessed are, & his body was in the grave. Neither is there any place of scripture to prove any other descension than this, which is full of truth & comfort. They allege the place of David, Psal. 16. 10. But that doth prove unto us his resurrection that his body should not be left in the grave, as others were, to see corruption and to rot, as Peter doth apply it, Act, 2. 27. to prove his resurrection from death, and not his descension into hell. The place of 1. Peter. 3. doth show, that the Spirit of Christ was in the days of Noah, and preached by him to the wicked which were then rebellious and disobedient, and are now damned souls in hell, which he termeth spirits in prison. This is the meaning of Peter in that place, (as also good interpreters do prove.) Neither did Christ descend into hell to fetch the godly patriarchs from thence, which died in his faith before his coming in the flesh, for they were in heaven already as concerning the soul, for the souls of the righteous are in the hands of God, and no torment shall touch them, Wisd. 3. Here then seeing Christ hath suffered and fulfilled all things for us, we may say to God as concerning his justice, O righteous God, if shame, confusion and ignominy be due to sinners for their evil deserts, if death be the stipend and reward of sin, Rom. 6. 23. If it deserve thy wrath and indignation most severe, If it be worthy to be punished not only with most sharp pains of body, but also extreme torments of mind and conscience: briefly, if it deserve hell and damnation for the vileness and filthiness of it: Then O most just Father and God, Christ thy Son hath suffered all these things to the utmost, he hath paid all whatsoever thou canst require of me, for sin, 
Col. 2. 14.  he hath performed thy band and obligation, and hath clearly canceled the handwriting that was against me. For can there be a greater burden with measure more heaped and full, and pressed down, appointed for sin and iniquity, than this was, which Christ jesus thy beloved & only Son, which was in thy bosom, hath borne already for me? Therefore I beseech thee most dear and tender Father, whensoever my sins shall come into thy sight, or question with thee, which my adversary the devil layeth before thee and me, that then thou wouldst look upon Christ thy Son, which is thy true looking glass, in whom thou shalt find me to be most pure and innocent, and to be of the same white colour with him, and to shine most bright in his righteousness, which he giveth unto me by faith, if I believe in him, as I can persuade myself most certainly and unfeignedly that I do. Good Father, for his sake receive me into mercy, and bestow thy heavenly blessings upon me, because he hath deserved them well at thy hands. This prayer with boldness and confidence in Christ's blood, may a true Christian man make to God the Father, when his sins shall begin to accuse him: and herein may he find comfort, otherwise none at all. For God is not pleased, but in Christ and in his doings, as he saith, This is my well-beloved Son, hear him, Matt. 3. and 17. Where we note, that Christ is our only reconciler to God, and our only schoolmaster to teach us the truth of God's word. Thus have we heard in this article, the death of Christ, a wonderful and unspeakable mystery, the circumstances of it, the cause of the same, the pains he suffered, and what comfort we have and enjoy by it. Now let us give to our heavenly Father most hearty, earnest, and continual thanks for it, and likewise to jesus Christ, that would vouchsafe to take it upon him for our sakes, such poor and miserable wretches as we were. It is the greatest and most precious jewel and Diamond that God could bestow upon us. Let us therefore pray unto him, to make us deeply consider of the value of it in our hearts and minds, that we slightly esteem not of so excellent a treasure, but that we may sell all, and buy it. Let us furthermore desire of him, that by the death of his Son, he would kill in us all carnal and worldly lusts, and mortify our earthly members, pride, concupiscence, ambition, hatred, covetousness and such like sins, that we walk in them no more. Now seeing Christ hath died for them, to put them all away, and hath fastened and nailed them to his Cross, that we should serve him (being delivered from the hands of our enemies) without fear, all the days of our life, in holiness and true righteousness before him: This God grant unto us for Christ's sake, to whom with the holy Ghost, one blessed God, be rendered all praise, and glory, and thanks giving for ever, and ever, Amen.   

The fifth Lecture upon the fifth article:  
The third day he rose again from the dead.  
WE have seen before three articles, concerning the person of our saviour Christ, as his conception, his birth, his death: which we have expounded as God hath given us ability by his grace. Now followeth the fift article concerning his resurrection from the dead. And this doth follow orderly in the belief after his death & passion: for so did Christ always join these two together, his death and rising again, saying to his disciples, Mat. 26. 21. Behold, we go up to jerusalem, and the son of man shallbe delivered unto the chief priests and scribes, and they shall condemn him to death, & shall deliver him to the Gentiles, to mock & to scourge & to crucify, but the third day he shall rise again. This was spoken to comfort them, that although they conceived great care & sorrow, in hearing that he should be killed, yet they might take as great comfort again to hear, that he was risen from the dead. Christ's enemies did in deed what they might and could, to keep him down still: they laid a great stone and heavy upon his grave, they sealed the stone, they made the sepulchre sure with a watch of soldiers, Matth. 27. 66. But all was in vain: for Christ must needs be true of his word and promise, to arise again the third day, as he had often foretold and prophesied of to his Apostles, and of the which they were all witnesses, and as S. Paul saith, more than five hundred brethren at once did see him. If any require testimonies of his resurrection out of scripture, let him read the 28. of Matth. the 16 of Mar. the 24. of Luke, the 20. & 21. of john, the 1. Cor. 15. with many other places of scripture. Wherefore no man can doubt of the truth of this article, being confirmed by so many places of the word of God. This resurrection was very necessary: for unless it had followed, and Christ risen again, nothing had been wrought concerning our salvation, neither had death been conquered, nor satan destroyed, nor we redeemed perfectly from the dolours of death. Therefore S. Peter saith, that God hath raised him up, & loosed the sorrows of death, because it was unpossible that he should be holden of it, Acts 2. 24. as David also proveth, Psa. 16. Thou shalt not leave my soul in the grave, neither shalt thou suffer thy holy one to see corruption. This article doth prove unto us, that Christ is both man and God: man, in that he did rise with his body in the which he fell and died before, for it is unproper to say that God doth rise again, for he doth never fall. His resurrection doth prove him to be God also, because he raised up himself the third day, as he testifieth, Destroy this temple (meaning of his body) and in three days I will rear it up again, joh. 2. 20. It is also said, that he was raised up by the glory of his father, but that is spoken as concerning his humanity, wherein he is inferior to his father. Seeing then that in the cross, death & burial of Christ, doth appear a kind of infirmity and weakness in respect of the world, because these things in Christ seem base to many: we have to go further for the full strengthening of our faith, to his most glorious & victorious resurrection over all his enemies: for although we have a full accomplishment of our salvation in his death, because that by it we are reconciled to God, and satisfaction is made to his justice for our sins, so that the curse is taken away from us, & the punishment paid for our offences: yet for all this, we are said to be begotten (not by his death, but by his resurrection) into a lively hope: for these are the words of Saint Peter, 1. Epist. 1. Chap. Blessed be God, even the father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead, to an inheritance immortal & undefiled, & that withereth not, reserved in heaven for us, which are kept by the power of God thorough faith unto salvation, which is prepared to be showed in the last time, (meaning when Christ shall come to judgement) and we shall rise in our bodies. Wherefore as Christ by rising so triumphantly, became conqueror of death: so the victory of our faith doth consist especially in his resurrection, even as the holy Apostle doth plainly express it, Rom. 4. 25. for he saith, that Christ was delivered from our sins, but is risen again for our justification: as if he should say, By his death was sin taken away & abolished, but justice and righteousness was restored & renewed unto us by his resurrection from death. For otherwise, how could he have delivered us from death by dying, if he himself had been swallowed up of death? or how should he have gotten us the victory, that had lost it himself? This thing the Prophet Osee foreseeing by the spirit of God, spoke prophetically as David and other Prophets did, of this resurrection of our saviour, saying, O death, I will be thy death, O grave, I will be thy destruction, Osee, Chap. 13. verse. 14. Wherefore we do in this sort distinguish the benefits of his death from the benefits of his resurrection. By his death sin is abolished: by his resurrection righteousness is restored: by his death is death extinguished: by his resurrection is life repaired: to conclude, by the one, hell gates are broken up & vanquished, & by the other, the doors of heaven are unshut & opened unto us. These are the proper differences between his death & resurrection, although the one sometime is taken for the other, & all things are given and applied to his death whatsoever we enjoy. Here may be a question, why Christ was three days in the sepulchre. First I may say, It was to fulfil the scriptures: for jonas was a figure & sign of his resurrection: now as jonas was three days and three nights in the fishes belly, so was Christ in the grave. Again, he was there three days, and did not rise by & by immediately after his death, to confirm the certainty of his death, that he was dead in deed: for if he should have risen strait way, men might have thought with themselves that he had not been thoroughly dead. Again, although it be said that he was three days and three nights in the heart of the earth, yet was he there but part of them: for the scripture doth take a part & half of a day for a whole day, as also part of a man, for the whole man. Whereas it is said, there were so many souls in the ship with Paul, 
Acts 27. 37.  it is meant, so many men in all with bodies & souls: but the better, greater, & excellenter part is usually taken for the whole, as in this place of three days. This article hath two principal points to be considered in it: first, the resurrection itself of Christ, secondly, the benefits that come unto us by it, which are three in number. First, life & righteousness is restored unto us by his rising: them mortification & newness of life here among men, is taught unto us by this resurrection: lastly, we are assured & persuaded of our resurrection. In that that Christ our head is risen again, we also the members shall rise with him, as Paul saith, Whensoever Christ which is our head shall appear, them shall we also appear, that is, rise with him in glory, (that is) a glorified body as his is. Phil. 3. Colos. 3. This can not be but great comfort unto us. As concerning his resurrection, partly some thing was alleged before, & testimonies brought to confirm it, but this may be said more of it, that it is so necessary to be believed unto salvation, that without it no life can be had: for how can he have life, that doth not, or will not believe the author & giver of life, jesus Christ, to be alive & risen, but dead? how (I say) can such an one have any life in him at all? Therefore our Saviour, willing to leave a perpetual memory of this article to his Church, seeing it was of such great weight & importance, after that he had suffered, presented himself alive to his Apostles & disciples, & to the women also, by many infallible tokens, being seen of them by the space of forty days, & speaking of those things which appertain to the kingdom of God. To this end, that he might confirm & strengthen them in this true resurrection, he did eat & drink with them after he rose, Acts. 10. showed them his hands & his feet, bid them handle him, & see that it was even he and none other, Luk. 24. 39 Yea this point is so necessary to obtain everlasting salvation, that the Apostle S. Paul doth affirm, that if Christ be not risen again, then is our preaching in vain, then is our faith in vain, then are we false witnesses of God, them are we yet in our sins, and they that are fallen asleep in Christ are perished, and we of all men are most miserable. All these absurdities and inconveniences do follow, if we or any other believe not steadfastly, that Christ is risen again. But (dearly beloved) Christ is risen again, as the Angel said to the women, 
Matth. 28. 6.  He is risen, he is not here, when they thought he had not been risen, but there in the grave as he was laid. The Pharisees thought, that if they could persuade the people from the belief of this his resurrection, they should do well enough with them, and therefore they gave large money to the soldiers, to say that he was stolen away by his disciples by night. They well knew that if the people of the jews did believe this his rising from the dead, they would easily believe all other mysteries of his death and passion, with the articles going before. The Evangelists all of them do inculcate & make mention of no one article so much as of this: for although john and Mark do make no mention of his birth & conception, yet notwithstanding, they make diligent rehearsal of this resurrection in their Gospels, Mark 16. joh. 21. The Apostles after the ascension of Christ, did especially preach this article to the people in all sermons & preachings of theirs. Peter in five Sermons together, the 1. 2. 3. 4. 5. of the Acts of the Apostles, maketh especial mention of this resurrection. So doth he in the Acts 10. And so doth Paul. Act. 13. and 17. and in every Epistle of his. For in deed our whole faith dependeth upon it, which if it be once overthrown, then can not our faith be sure & stable. Although the Apostles were chosen to be witnesses of all the doings and actions of Christ, Act. 10. verse. 39 yet were they especial witnesses of his resurrection, because it seemed so incredible in the eyes of all men. For when as Peter made his Sermon immediately after Christ's ascension into heaven, in an upper chamber in jerusalem, to all the disciples, and to the women which were there. which were in all, both men and women, six score, he made mention of this to the rest, that there must one be chosen into the room and place of judas the traitor, to be made a witness of Christ's resurrection, Act. 1. vers. 22. So that, although not only, yet especially the office of the Apostles was, to declare and testify with all diligence and boldness, the resurrection of Christ, to the people and Church of God. Belike then, this resurrection of Christ doth contain in it some notable mystery, and lesson for our instruction: and surely so it doth. Seeing it is so, let us come to the second point which I noted, that was, the benefit and great profit we reap by his resurrection. This resurrection was great loss unto Satan, but the same was our gain. For by it, death is swallowed up into victory, and the bonds of the devil, whereby he held us captives at his will, are all broken and dashed in pieces, by this victorious Lion of the tribe of juda. And this is the first benefit, that eternal life, which is the free gift of God, Rom. 6. is now given unto us. Then before this resurrection, we were in the shadow of death, sitting in blindness and ignorance. Now righteousness is restored: then surely before, we were in our sins, as Paul saith, If Christ be not risen, then are you as yet in your sins, 1. Cor. 25. Well, now that he is risen, all our sins, are put away. Let us apply this doctrine to ourselves, for our own consolation and comfort, against Satan and all his temptations, and let us say of it as Paul did, Galat. 2. I am crucified with Christ, but I live, (meaning by his resurrection) yet not I any more, but Christ liveth in me. And in that that I now live in the flesh, I live by the faith in the Son of God, who hath loved me, and given himself for me. So must every one of us say, Christ hath risen again for me, & justified me, and saved me, in restoring life unto my dead body again. Here ariseth likewise out of this, our duty and thankfulness to our Lord jesus Christ for this great benefit, not to forget it at any time, but as Moses sayeth, Deut. 6. 6. so must we do: for this is the precept and commandment of the eternal God, These words or things which I command thee this day, shall be in thy heart, and thou shalt rehearse them continually unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and as thou risest up. So these benefits of Christ are always to be remembered. Alas, dearly beloved brethren, if we would so thank and remember a friend of ours but a mortal man, as we would never forget him, but speak continually of him, and praise him to others, if he should bestow upon us a transitory and temporal gift, which lasteth but for a time, as a thousand pound in money or goods, or an hundred pound land a year, if (I say) we would think this very much, and great love: what shall we think of jesus Christ, and how shall we be able to thank him sufficiently, and remember him enough, which hath bestowed upon us his own goods and treasures, far better than silver and gold, and all precious stones, yea, to the which these things are but dung? and not only hath he given unto us his goods and jewels: but he hath also given unto us most fair and large possessions, even the inheritance of the kingdom of heaven, immortal, undestled, and which withereth not away, as these inheritances here below do. These things come unto us by his resurrection, and yet who almost of the hundred part of men remembreth these benefits, and receiveth them with thanksgiving accordingly? Nay, who thinketh not more of his lands and possessions here below, then of those above? Well, they are the more fools and mad men, and altogether unthankful to our good and loving Saviour jesus Christ, which doth offer these things unto them, if they would receive them. God make them and us all, one day thankful for them. Well, to conclude this point, let us mark and behold, that he is risen again from death, wherein did appear greater force and power, then if he had at that time come down from the cross, when the jews willed him so to do: for he did so vanquish and overcome death, striving with him in the grave, that he was not able with all his force, to keep him under his rule and government. If he had been overcome, he should not have saved us. For it had been all one with us, as with one ready to be drowned, and some other man to help and secure him, would courageously leap into the water, who in the end should be drowned himself, before he could relieve the other: what help then could come to the man that first fell into the water? Truly no other thing could ensue of this, but one evil to follow an other, and the death of the second man, to be added to the loss of the first. But this was far otherwise in Christ, who first delivered himself from the tertors of death and hell, that he might the better persuade us of our salvation, as a sure anchor, by faith in him alone. The second benefit that cometh to us by Christ's resurrection, is newness of life, & that we should mortify our former: lusts, in dying unto sin, and have a new life in all righteousness and holiness, as we see Christ did rise again with a glorified body, not subject to the like affections and passions as he was before, to hunger and thirst, to mortality and other miseries of the body, but had all things as it were new: so should we also rise with him from this old life of sin, wherein we have lived too long, and put on a new and a better life, that is, as Paul speaketh, to cast off concerning the conversation in time past, that old man which is corrupted through the deceivable lusts: and that we should be renewed in the spirit of our mind, to put on the new man, which after God is created unto righteousness and true holiness. This is the true image wherein Christ is risen, and wherein we must also rise: For surely (dearly beloved) as Christ was raised from the dead to the glory of the Father, so we also should walk in newness of life, Rom. 6. Then all they that do not lead a new life and a Christian, have not yet risen with Christ, neither have they part of his resurrection. For we must consider, that the scriptures of God do set forth unto us two resurrections: the one is of the body at the general day of judgement, 1. Corin. 15. Of this we shall hear more in that article of the resurrection, & this is common to all, and is in the life to come, called the second resurrection, where of john speaketh, Revel. 20. The other resurrection is of the soul from sin, here in this life common to the elect and children of God, which are true members of jesus Christ, and follow him their head, and this is called the first resurrection, because it goeth before the other: and he that will have his part of the second resurrection to life everlasting, and not be hurt of the second death, must while he liveth here, endeavour to rise from sin. Of this resurrection Saint john in the twenty of the Revelation spoke most plainly, saying, Blessed and holy is he that hath his part in the first resurrection, for on such the second death hath no power, but they shall be the Priests of God and of Christ, and reign with him a thousand years: that is to say, not a thousand only, but for ever and ever, as is most clearly in another place of the same john expounded, Chapter 22. verse 5. in these words, The Lord shall give them light, and they shall reign for evermore: Which by the way maketh against the error of them, that imagined that Christ should reign but a thousand year with his elect, and that upon the earth also. But to come to our matter again, from the which we have a little digressed: We see that there is also a resurrection to be sought for here in this life, from sin. Of this resurrection spoke S. Paul also Ephes. 5. speaking to them that where fallen down & asleep, or rather dead in sin: Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. In this resurrection from sin and wickedness did David arise, when he had slept, and was almost dead in adultery, and murder of Urias, for the space of one whole year and more: for when Nathan the Prophet came unto him, and sharply rebuked him for it, he repented and amended, and so rose again to a Iewe life afterward. 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 again, Mark. 14. And so do all the godly: when they have sinned, they are sorry for it, and by and by they arise by repentance, and never intend to do the like again. And verily so must we all do, every one of us from the highest to the lowest, none must be exempted, if we will be Christ's scholars and disciples, or have any part with him in his holy resurrection. When we have offended our master Christ, let us be most hearty sorry for it, lament and amendc, and serve him better afterward, taking heed of the like offences again: then shall we have our part in this resurrection, & so be blessed for ever. Now the wicked and reprobate, because, when they have sinned, they can not rise again by repentance with Peter and David, but rather lie still under the burden of their sins, and so fall to despair: therefore they can have no fellowship in this resurrection. As for example, we see in Cain, how he despaired when he had sinned, 
Gen. 4. 14.  and never repent or amended his life, Gene. 4. So did Saul: and so did king Pharaoh confess he had sinned unto the Lord: but yet he hardened his heart, 
Exod. 8.8 and 9 28.  and continued still in his sins to provoke the Lord, for he would not let Israel go to serve the Lord, who did not rise in this resurrection. The like we have of Esau, 
Gen. 27.38.  who wept in deed, but not in godly sorrow that causeth repentance unto salvation, not to be repent of, as that Apostle speaketh of, 2. Cor. 7. But he lamented in worldly sorrow, that causeth death, because he amended not his sinful life, Hebrew. 12. The like may be said of judas, who fell as others of the godly did into sin, but rose not again with them. Therefore the reprobate, when they fall away, can not rise, because they can not be renewed by repentance, seeing they crucify to themselves the Son of God, and make a mock of him, as julian that wicked Emperor & runagate from Christ, after he fell away from him, never came to him again. For it was unpossible for him so to do, as Paul sayeth, Hebr. 6. verse 4, 5, 6. But here let us behold the perverse dealing of man, and the vanity of his heart, when he should be risen with Christ in his resurrection, he riseth with the devil to the top of all sin and wickedness: when he should be alive in all good works, he is dead in them, and quick in all abominations: many rise, but not with Christ to the glory of God, but to their own glory, the glo-of the world: some to promotions & preferments by unjust and unlawful means, some to pride and ambition, some rise early, as Esay, 5. Chapter sayeth, But to follow drunkenness, and to practise their wicked devices, which they have conceived in their beds. Thus they rise and have a resurrection, but not in goodness, but in most filthy and abominable sin. For where we should be fresh and flourishing as good and green trees, to bring forth good fruit, left we be thrown down and cast into the fire: we are dead & withered, & dry in all goodness, corrupt trees without fruit, twice dead and plucked up by the roots. This is a very miserable thing, but yet common to many. We see then by these things, that the wicked live in the things wherein they should die, and die in the things wherein they should be alive before God, as faith, hope, and love of God, and heaven and heavenly things: so that we may judge, that as yet they have not attained to this resurrection, which Christ hath gotten and obtained for us by his rising again. Well, to conclude this lesson, let us that are risen with Christ, seek those things that are above, where Christ sitteth at the right hand of God, and let us set our affections upon heavenly things, and not earthly, for we are dead, and our life is hid with Christ in God, Colossians 3. vers. 1. and so let us altogether mortify our earthly members, and fleshly lusts, fornication, evil concupiscence, uncleanness, inordinate affection, and covetousness, which is of all vices the worst, & called Idolatry: doing these things in the first resurrection, when Christ which is our life shall appear, then shall we also in the second resurrection appear with him in glory. The which assurance of our resurrection is the third benefit, we have to note in this resurrection of Christ: for by it we are made surc and certain of the rising again of our bodies at the last and general day of judgement, when Christ shall come to judge all the world in righteousness. I say, that his rising is the earnest of our immortality, not only in our souls, but also in our bodies. 
2. Cor. 25.  He is become the first fruits of them that sleep: and as in Adam we all die: so again by Christ and his resurrection, we shall all be made alive at the great and last day, in as much as he is the resurrection & the life, and he that believeth in him, although he were dead, yet shall he live, john 11. And he is the head that is risen, therefore the body and all the members of the same shall follow in due time. For as when a man hath fallen into some deep and dangerous river, and hath now recovered his head from under the water, and swimmeth above out of danger with his head, although his other parts & members of his body be not yet seen & discovered, yet will all men say, he is escaped from death already: so is it with our head jesus Christ, and with us his body. Seeing he is escaped and tisen from the deep gulf of death, (notwithstanding we seem as yet to be covered therein in this our mortal state) why may it not be justly said, that we are risen with him, being so nearly joined and united unto him, unless we will deny him to be our head? Wherefore, if we profess ourselves to be his, we must likewise acknowledge that our resurrection is already begun in his, & that we do by hope, (which never maketh ashamed) in this life retain the assurance of that state, which hereafter we shall with full possession & accomplishment in heaven with him enjoy for ever. This can not be but a great and singular comfort to all the faithful servants of jesus Christ, to consider that their bodies shall not lie for ever in the graves, as the bodies of beasts do, but that they shall rise again with Christ, which is before entered into heaven, to prepare a place there for us, that he may come again at the last day to receive us wholly unto himself. If we were by the death of any friend of ours, made sure by good and sufficient warrant of an hundred pound land a year, how greatly would we rejoice thereof both night and day! And how ought we to rejoice continually, being put in assurance by Christ's death and resurrection, not of lands and goods here, which are but short and transitory: but of the possession of the everlasting and immortal kingdom of God, where are pleasures without end, and joys without any weariness. O how ought this to stir us up to be in love with that life, but especially and above all things to love him, that was the author and purchaser of these things unto us, even jesus Christ the son of God, both God and man! I would to God we did think of these things and consider deeply with ourselves, what is prepared for us by his resurrection: surely then we would not sin, at the least we would not wallo we with the sow, and delight in our sins as many men do, the more is the pity. Well, this is the greatest benefit we obtain by this resurrection, even our own rising: if it were not for this, we were not better than bruit beasts, yea far worse, especially the godly, who suffer many injuries and taunts, with mockings and pains of the wicked: if they should not be assured of this grace and happiness, their life were very miserable, & they surely would despair. But of these things which are very incident to the article of our resurrection, more things (by God's grace) shall be spoken, when we come to that point. In the mean season (dearly beloved) let us give to jesus Christ most humble and hearty thanks, for the benefits that we receive of his gracious goodness, by his victorious resurrection, in that he hath gotten to us life, and opened the gates of paradise unto us, which were shut before. And with all, because we need continually to crave many things at his hands, let us meekly pray unto him, that he would vouchsafe to work so in our hard hearts by his holy spirit, that we may by his resurrection, mortify and kill all the wicked & unruly desires of the flesh, & other sins which are crept into us, and beg we of him, that we may all of us, leave the old sinful life of Adam, and walk in a new life, and put on the new man jesus Christ, and to make no provision for the unbridled flesh, to fulfil the lusts of it, that we may walk before him, and serve him, not for a day, or week, or month, or year, 
Luke 1. 75.  but as the holy ghost saith, all the days & times of our life, in holiness and true righteousness, to his honour and glory, to the profit and commodity of his Church, our brethren, and in the end, to the consolation and comfort of our own souls, which God grant us for his sons sake: to whom with the holy spirit, be rendered all praise, and glory, and wisdom, and thanks, and honour, and power, and might, for evermore, Amen.   

The sixth Lecture upon the sixth article of our Christian faith:  
He ascended into heaven, and sitteth on the right hand of God the father almighty.  
THis is the sixth Article of our Christian faith, yet but the fift of them that appertain to Christ & his benefits, from his conception, to this his ascension into heaven: and it followeth consequently in order after his resurrection, not but that there was some time and space between: for Luke doth reckon forty days, to this end, that he might instruct and confirm his disciples in the verity of his resurrection: to the which end he did eat and drink with them after he was risen. Now the meaning of this article in more words (for the capacity and understanding of the simple and unlearned) is this: I that am a Christian, do believe, according to the scriptures, that jesus Christ in the same body that he rose, is ascended into heaven, for to prepare a place for me, and to pray continually unto God his father for us, to be merciful unto our sins. This is the true sense and meaning of this article. Now let us consider what things we have to learn out of it, and how many points to mark for our instruction, be in it. There are three things in this article: first, his ascension, secondly, to what end he is ascended, lastly, the benefits that come to us by this his ascension into heaven. These things well marked, will be for our consolation and comfort, against many temptations and troubles in this life, which the devil assaulteth us with, that we should despair of the mercy of God in jesus Christ. But this will be a remedy for them all, even his ascension into heaven, and that for us. Christ's ascending into heaven, is manifestly proved unto us in the holy scriptures, not in one or two places, but in many, that we may be the better confirmed in this behalf, either against them that doubt of it, or believe it not, yea, or against Satan, that will go about to persuade us that he is not there. S. Mark doth show us, that after the Lord had spoken certain things unto his disciples in Bethanie, he was received into heaven, and sat at the right hand of God, Mark. 16. 19 for those are his very words in the place. Likewise S. Luke saith, 
Luke 24.  And it came to pass that as he blessed than he departed from than, & was carried up into heaven. Neither do the Evangelists & Apostles of Christ prove this only unto us which were after him, & had familiarity with him, but the Prophet David, to make it the more evident to all the world, long before the coming of Christ in the flesh, spoke of it by the spirit of prophecy, moved by the direction of the holy ghost, saying, God is gone up with triumph, even the Lord, with the sound of the trumpet: alluding in this ascension of Christ, for the glory & joyfulness of it, unto the trumpets the were blown at the solemn feasts of the jews, Psal. 47. Also in the 68 Psal. Thou art gone up on high, thou hast led captivity captive. We see then the in the mouth of two or three witnesses, this matter is proved unto us, & aught therefore to be believed of us, & fully established. But because no man doth (as I thinde) the is a Christian, doubt of this, neither is it in controversy between the Papists & us, as concerning his ascension (although in the manner of it there be contention) I will therefore come to the second point, which is to consider how, & after what sort he is ascended, and remaineth in heaven, and to what end, signified in these words, and sitteth at the right hand of God the father almighty. To sit at God's right hand, 
What it is to sit at God's right hand.  is to have, and to be above all rule, power, might and dominion, & every name that is named, not only in this world, but also in the world to come, Ephe. 1. It is then as our saviour Christ saith, Matt. 11. and 28. To have all things given unto him, all authority, both in heaven and in earth. For the right hand of God, signifieth the everlasting and infinite power of God. We must not think, that God being an infinite & most blessed spirit, 
john 1. 18. and 4. 24.  and not a body, hath either right hand or left, eyes or arms, or such like parts and members of a man's body: but when the scripture giveth these properties & speeches unto God, (as it doth often) it is for our weakness and capacity, which are children and babes in God's matters, & therefore can not understand him in his majesty speaking to man, unless he lisp (as it were) unto us, like a nurse unto her young children. For we are so gross, that we understand not how greatly the Lord is angry with man for his sin & wickedness, unless he speak after the manner of men, & say, he repenteth that ever he made man. Again we understand not, or conceive his wonderful power and strength, except it be by a great and mighty and stretched out arm or hand. So by the eyes of the Lord is meant his careful & vigilant providence & foresight over all his creatures, and by his countenance is most commonly meant his terrible wrath and anger. When the scripture giveth an ear to God, & when the preachers say in their Sermons, that he hath an ear: you must understand that he heareth all things be they never so secretly spoken of any man, as by his eye, he seethe all things in this world, although they be never so much hid, and done in dark & secret places, as the wicked do their evil works. As we see then that kings and noble men do place at their right hand, such as are either their betters, or equals, or do govern in their stead, so is it here: Christ is exalted and placed in that dignity & honour that his father is, because he is equal unto him. And this latter part of the article, to sit at God's right hand, being in the last chapter of Mark, from whence it seemeth this was taken, S. Paul doth expound very well in the 1. Ephes. that God hath set him far above all principality and power, & might and domination. And in an other place, Philip. 2. hath highly exalted him, and given him a name above every name, that at the name of jesus should every knee bow, both of things in heaven, and things in earth, & things under the earth, and that every tongue should confess that jesus Christ is the Lord, unto the glory of God the father. This is the meaning of these words, he sitteth at the right hand of God. It is not of any corporal sitting, for it may as well be said, that he standeth at the right hand of God: For so did Saint Stephen see him, Acts 7. Therefore both by sitting and standing there, is meant, that he is advanced to great glory, as hath been said already. And here in this his ascension, so glorious is his kingdom to be seen, which he did not take upon him here in the earth. So that although Christ did show great glory in his resurrection, all mortality being laid away, yet by his ascension into heaven, he hath more notably declared his power: for now he governeth all things, and ruleth as a king over all the earth. And this doth the Apostle teach us, that he ascended far above all heavens, to fulfil all things. For we see, and read how abundantly, and most miraculously he powered down his holy spirit upon his Apostles, Act. 2. how he hath increased his church and kingdom in every part of the earth, how he hath ever since his ascension, mightily defended his, & sharply punished his enemies. So that although he be in heaven according to his bodily presence, and not in earth (as the Lutherans & Papists do imagine him to be in the communion, contrary to this article, he ascended, which is to be meant only of his body, & not of his divine nature, which doth fill all things, & needeth not to descend or ascend:) yet (I say) Christ is with us, as he himself saith, even unto the end of the world, Mat. 28. 19 by his power & spirit, & by his grace and godhead, which is every where. For he sayeth, that he will not leave us fatherless, but will come unto us: which he meant by sending his spirit, john 14. We are not then to look for Christ's body here now upon the earth, (as certain heretics do suppose) even as he himself saith, Matt. 26. Me shall you not have always. Surely this saying can by no means be true, if his body be every where, in every place, at every sacrament: then is not his body departed from us, then is he not ascended into heaven, but remaineth here still in the earth. But the Angel said to the women, that he was not there. That was some place, & then he had a glorified body. And it is said, that heaven must contain him, until all things be restored, Act. 3. Surely being now ascended in body, we neither read of, nor believe any other descension in body, then that wherein he shall descend to judge at the latter day: as the Angels spoke to the disciples, This jesus which is taken up from you into heaven, shall so come, as ye have seen him go into heaven. So that unless we see Christ so come down as he went up, we will not believe the papistes, that say he is in the box or pyx, much less them that say, he is every where, making him in deed to have no body at all, but altogether swallowed up by his divinity. For tell me, I pray you, if Christ had meant his body should always remain here upon the earth, why did he say that he must departed from them? They cannot mean it of his divinity, but of his humanity. Again, what needed his disciples to be so sorrowful for his going away, if they had had his body with them? Here they answer, The disciples had not his body visibly, but his body invisible or not seen. But surely the disciples, if they had understood it so, as the Papists say, of his invisible body, they were not such children, but that they would have contented themselves, as well with his invisible body, as his invisible spirit, and grace afterwards: therefore they would needs know how they should be comforted when he was gone from them. Christ told them, by his spirit, although invisible, and not by his body invisible, which surely would have comforted them, although they saw it not, if it had then been with them, as his spirit was: but Christ meant no such thing, and therefore promised ever his spirit to them, and all others after, and not his invisible body. This is a plain case, but I leave to discourse of it any further, because I intent in this book to edify and instruct the simple readers, only in the points of Christianity, concerning their faith, and not to make any treatise for the learned. Seeing then we have a great high Priest, which is entered into heaven, even jesus the son of God, let us hold fast our profession, as the Apostle saith, and let us go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need. For this was the third point, that I said was to be observed of us, to weigh with ourselves, what profit and commodity thereby doth ensue to all the faithful, that he is in heaven. Surely, this cannot be but great comfort to all the faithful: for they all are assured by Christ's ascension, that they also shall one day, even at the resurrection of their bodies, ascend with him: for he is gone to prepare a place for them, as he testifieth in john. 14. I go to prepare a place for you, and if I go to prepare a place for you, I will come again, and receive you unto myself, that where I am, there may ye be also. Christ by his ascension hath opened the gates and doors of heaven, and Paradise for us, which were shut against us before, so that we had no entrance thither. For this is most certain and true, that if the head be there, then shall the body and members be there also: and if our captain be there, then shall his soldiers, which are we, be one day with him, and the master will have there his servants to wait and attend upon him in his house. And to be short, seeing Christ is in heaven, he will have his true Christians to be with him. Is not this a great comfort in all troubles, and hurlyburlies in this life, to meditate upon this, that one day we shall come into the presence of our loving Master jesus Christ? Surely this would comfort any poor afflicted soul or body, if he did remember it: but we forget it, and then what joy can we have in this vale of misery? This comforted David in his banishment, saying, When shall I come to appear before the presence of God? This rejoiced Paul greatly, when he said, A crown of righteousness is laid up for me in that day, when the Lord shall appear, 2. Timothy 4. So then, this is the first, and one of the greatest benefits, that by Christ's ascension, we have an assurance of our own. For when Christ shall appear, then shall we also appear with him in glory, Colossians 3. But yet we must remember, that as Christ first suffered shame and reproach, and bitter death also, and so in the end entered into heaven, by divers crosses and calamities, so must we also for the most part, enter in the same way with him: for by many tribulations must we enter into the kingdom of heaven, and all that will live godly in jesus Christ, shall suffer persecution. For you know that the servant must not look to be better handled than his master, or the scholar, to be in better case than his teacher, nor we then Christ. Again, Christ by his ascension doth solicit all our suits, causes, matters & injuries, which we suffer, to God his father. For he is our Attorney, & pleadeth for us, as john saith, If any man sin, we have an advocate with the father, jesus Christ the righteous. Is it not a great comfort to a poor man, that can not make friends, or come up to the prince, because of costs and charges, to have always one of the privy counsel to help and further his suits as readily and diligently, as if he were there himself? So surely it is with us: we have always jesus Christ at hand with God his father, being of his most privy and secret counsel, to make requests to God for us continually, to pardon our sins, to grant us grace and all other things necessary. This is singular joy to a godly heart, so that we need not to seek any other Mediator, as the Papists do, as if he were not sufficient of himself, or as merciful to hear us, as his mother, or Peter, or any other saint in heaven. This is their folly, and madness: let us be contented with our only Mediator jesus Christ, because he is most able, and most willing to hear us, yea biddeth us to come to him for our causes, Matthew 11. Come unto me all ye that travel and are laden, and I will refresh you. Therefore we may boldly and safely go unto him in our need and necessity, and fear not. Which of us is it, that if the prince did bid us come at the first to her, and not to any other of her privy chamber, but would come most willingly, and be glad so to do? Why then come we not to God at the first, saying in his word. Cal upon me, in the day of thy trouble, and I will hear thee? Why come we not to Christ, that so lovingly biddeth every one of us? Well, let us hold this for an unfallible principle: Christ being ascended, is our only spokesman, neither let any man think, that it is with jesus Christ, the king of all kings, as it is with princes of the earth, that because he is so high and in so great dignity and majesty, he doth not therefore regard, or respect us here upon the earth so low: nay, David telleth us the contrary, and meeteth with this objection: for he saith, In deed the Lord is high above all nations, and his glory above the heavens. But yet he sayeth, that he abaseth himself to behold the things in heaven and in earth: yea, he raiseth the needy out of the dust, & lifteth the poor out of the dunghill, to set him with princes, Psal. 113. So we see, although the Lord be high, yet he hath respect unto the lowly. And jesus Christ, notwithstanding he be in all pleasure, & blessedness, yet he thinketh upon us, because he hath sometime felt the like miseries with us: & we have such an high Priest, that can be touched with our infirmities, even at this time also, as he said to Paul persecuting his saints, Saul, Saul, why dost thou persecute me? Christ counted himself then to be persecuted, although he were in heaven, because his poor members were afflicted, Acts. 9 In deed princes here, and noble men with us many times know not the misery of others, nay regard it not, because they have never felt the like smart, and know not what hunger, or thirst, or nakedness, or imprisonment, or banishment, or lack of lodging meaneth, not having suffered the like themselves. But (I say) the case is far otherwise with Christ, who knoweth better what we lack, than we ourselves do, and hath borne the like burden with us, and doth not forget us now in his glory and honour, as many do their poor friends, when they are advanced to any promotion & dignity by others. Wherefore as joseph in all his rioltie and glory, remembered & did acknowledge his poor brethren before Pharaoh, and all his house: so doth undoubtedly our Saviour Christ think upon us, his poor brethren, saying, I will declare thy name unto my brethren, and he will not be ashamed to confess us in heaven before his father, and all his holy Angels. For how should the head be ashamed of his body, or the husband of his wife? Christ is not ashamed of us his spiritual kindred, as we are ashamed of our kindred many times, when we are exalted above them: nay, he is never ashamed of us, unless we be first ashamed of him. For then in deed he saith, He that is ashamed of me and my sayings here in earth before men, I will also be ashamed of him in heaven before my father: and he that shall deny him here, he will deny him there: but he that shall confess him here, he will confess him there. Mar. 8. Furthermore we are to understand, that although Christ by his ascension hath taken away his body from the earth, which was not necessary for us, yet he hath left unto his Church, and given unto it, as a most sure and firm pledge, and earnest penny of his good will towards us, his holy spirit always crying in our hearts, Father, father, & working in us, that which is good & acceptable in his sight. This is the greatest comfort that may be to the faithful in this life, and therefore is this spirit oftentimes called by our saviour Christ, The comforter. And this great and singular benefit we have by his ascension: for he said, that unless he went his way from them, the comforter would not come, but if he went, he would send him, as in deed he did after his ascension most plentifully, and doth at this day unto his give his spirit, either in greater or lesser measure, to some more, to some less, as he thinketh good. This benefit then do we enjoy by his bodily presence, departing for a time from us. This gift is to our souls, the fountain of life, and the very wellspring & beginning of all our Christian regeneration and new 〈◊〉 in Christ, and so is called the spirit of Adoption, because it is proper to God's children, and none other. This spirit doth lead us into all truth, mortifieth our evil deeds, killeth sin in us, reviveth all goodness within us, maketh us merry in the Lord, rejoiceth us in troubles, and doth never leave us destitute altogether of some comfort or other. For this pledge out of our hearts can never be taken away, all other worldly things may be taken away, as from job they were, who lost his goods & lands, wife, friends and children: his body was afflicted, his soul tormented, yet in the midst of these calamities he had a comfort of this spirit, in that he could say in faith, I know that my redeemer liveth: which he otherwise could not do, but by the motion: and help of the holy Ghost, as Paul reaches us, to the first Corinthians the ●●el●t Chapter, in these words, I declare unto you brethren, that no man can say that jesus is the Lord, but by the holy Ghost, verse 3. Seeing then we have by Christ's ascension the first fruits of his spirit, we ought also to ascend with him into 〈◊〉, if not in body, yet in soul, in mind and heart, and all our affections. For where our treasure is, there should our hear the also. Our treasure▪ and only treasure Christ jesus is in heaven, therefore let our hearts he wholly with him, as Paul saith, Our conversation is in heaven, from whence we look for the Lord jesus, who shall transform our vile body, that it may be made like to his glorious body▪ Phil. 3. So that as we have to learn by Christ's resurrection, a spiritual resurrection here in this life from sin: In like sort we learn also by these words of Saint Paul, an holy and spiritual ascension into heaven by our desires and thoughts, that we may join to him even now in faith and spirit, till we all meet in body there at the fast day. And truly if we could keep our minds so ascending up into heaven, it would be very beneficial for us, and rid us out of many dangers. We see and learn by experience, that the bird is never ensnared and caught of the fouler, until he light and sit upon the earth: when he falleth to the ground, then is he subject to gunshatte, or other snares and dangers. So it is with us: if our minds were fixed above, upon heavenly things, Satan could not take us in his traps, but when they are altogether cast downward upon the earth, and earthly pleasures, than we fall into his baits, and are entangled in his grins. Therefore as Christ is ascended, so let us also ascend in mind & cogitation unto him: for Christ doth bid us tome unto him, and this saying standeth in his full force now, as it did when ●e spoke it here with us upon the earth: and we must come unto him now. Let us then come and resort unto him by our earnest and hearty prayer: for than we talk with him▪ For prayer is said to be a speech and communication with God, and a lifting up of our hearts unto him in heaven. We should remember then, that as often as we pray, we speak to the majesty of God, and therefore should come with fear and reverence. Let us also come to Christ, to hear h●● comfortable word and Gospel. For when we hear his word preached unto us, or read it ourselves, we must consider that God speaketh unto us: and therefore give diligent and attentive heed to the things thou hearest, lest they slip out of thy mind. Again, let us also ascend and come to him by hearty thank sgiving, for all benefits received in our body and soul, both temporal and spiritual. This is to ascend unto Christ in this life. Seeing therefore that by the blood of jesus, we may be bold to enter into the holy place, by the new & living way which he hath prepared for us, through the vail, that is, his flesh, & seeing also we have an high Priest, which is over the house of God, let us all draw near with a true heart in assurance of faith, our hearts being pure from an evil conscience, and washed in our bodies with pure water: Let us keep the profession of our hope without wavering, and let us ascend whither our forerunner jesus Christ is entered and ascended for us already, even into the heaven of heavens. Another singular con●ort ●or to ●ead our faith upon by Christ's ascension, is his power to strengthen our weakness: for we believe now, that Christ hath taken full possession of his most glorious kingdom, & is entered into glory, to whom as Saint Peter saith, The angels, and powers, and might are subject, and whatsoever else. For God hath said unto him, Sat thou at my right hand, until I make thine enemies thy footstool: the Lord shall send the ●odde of thy power out of Zion, be thou buler in the midst of thine enemies▪ Psal. 110. So that we may boldly say as David said sometime, The Lord is our shepherd: yea, the Lord jesus is our King, therefore shall we lack nothing. For tell me I pray you, what good thing can we want, Christ being our heavenly King, and having now all power and authority given unto him, and sitting at the right hand of the almighty Father? Surely his servants shall enjoy all things, as he sayeth, He that overcometh shall inherit all things, and who is he that overcometh, but jesus Christ, in whom we by his power and virtue overcome also? that as he is made heir of all things, so might we also be made joint heirs with him. Wherefore we know Christ no more in his mortality, and humility. Yea although we had known Christ after the flesh, yet hence forth know we him no more after the flesh, but after the working of his mighty Spirit, whereby he is able to subdue all things to himself, Philip. 3. For here we must consider, that Christ hath thus ascended into glory for us, and hath received gifts for men, even great spoils of the enemies, to enrich his Church. This is our rejoicing which we have daily in Christ jesus: here is the joy, patience, and victory of the Saints of God, for he must reign, until he hath put all his enemies under his feet. Who then can he discouraged with any thing that befalleth unto him, either of body, or grief of mind, or loss of goods and friends? Is it not Christ that died for us, and which is risen again, who is also at the right hand of God, and maketh request for us? Who shall say any thing unto our charge? who shall condemn us? If Christ be on our side, as he is most certainly, being our head, who then can be against us? how can we sack any thing in this life, when God hath given his Son for us? What man or woman would think to lack any thing earthly, that had a King to his Father, or a Prince to be his brother? and shall we be of so little faith, to think that we can lack aught, having GOD the great King over all the world, to be our loving Father, and jesus Christ his Son, the Prince of all princes to be our own brother? This were madness to think or conceive: but yet if we be wavering through incredulity, let us say and way with the man in the Gospel, Lord help my unbelief: and with the Apostles let us say, Lord increase our faith in us, and make it strong against all temptations of Satan. Seeing then that jesus Christ is of that power, that he is able to bring to pass all things, Gods children may assure themselves of a singular defence against all their enemies. For who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Nay (dearly beloved) I am certainly persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of GOD, which is in Christ jesus our Lord: for in all these things we are more than conquerors through him that loved us, and this is our Christ that sitteth in the heavens for us. By this his glory and power ever since his ascending, he hath maintained the estate and welfare of his Congregation, and will do to the end of the world. The last thing we learn by Christ's ascension, is this, that he is also ascended to lead captivity captive, that is to say, to beat down and overthrow all his foes, and such as rise up here against him: so that as his power is a great comfort to his spouse, so it is as great a terror and grief to the wicked reprobates, to think or to consider of it. For it maketh them to fret and fume, and to be ever at their wits end for sorrow and grief, that he must overcome in spite of their teeth. Then we learn, that our enemies shall not always triumph over us, they shall not still have us in their bands, in prison and thraldom, but one day they surely themselves shall come to confusion and shame. The Scriptures, when they will paint out Christ unto us in mercy toward his Church, they give him the name of a meek and gentle Lamb, appareled in white, making no stir or cry in the streets, not breaking a bruised reed, nor quenching a smoking fla●e, Matthew 12. But when the Prophets will set forth Christ in his majesty and glory, after his ascension, they give him the name and property of a fierce Lion, all appareled in red and bloody garments, with a rod and sceptre of iron in his hand to rule and govern all nations. And this no doubt is, to cause & make the enemies of his Church to quake, even as he showed himself in a vision to Saint john his beloved disciple, to comfort him no doubt, but to terrify the enemies which were shortly to go about to destroy the Church of God. We read in the Revelation 1. cha. that as john turned back to hear the voice that spoke with him, Christ showed himself unto him in his majesty, as he was able to conceive: for he saw seven golden candlesticks, & in the midst of the seven golden candlesticks, one like unto the son of man, clothed with a garment down to the feet, and girded about the paps with a golden girdle: his head and hears were white as white wool, and as snow, and his eyes were as a flame of fire, and his feet like unto fine brass, burning as in a furnace, and his voice as the sound of many waters, and he had in his right hand seven stars, and out of his mouth went a sharp two edged sword, and his face shone as the Sun shineth in his strength. This vision of Christ in his glory was so fearful, that it made john himself afraid, but the Lord did show himself so, to comfort his servants which should suffer persecution a little after, but to threaten the enemies by his mighty power. This is that which the holy Ghost spoke long since by David, The Lord reigneth, let the people tremble, he fitteth between the Cherubims, let the earth be moved, the Lord is great in Zion, and he is high above all people. The Lord that is at thy right hand, shall wound Kings in the day of his wrath, he shall be judge among the heathen, he shall fill all with dead bodies, and smite the heads over great countries. Here we see how David speaketh most magnificently of this glorious kingdom of Christ, being now exalted above the heavens by his ascension: how he assureth the enemies of destruction, but promiseth deliunerie to the godly in the Church. As Christ did always deliver his Church, even from the beginning, Noah from the flood, drowning the rest, Lot from Sodom, when he consumed the remnant with fire, the Israelites from the bondage of Egypt, and the tyranny of king Pharaoh, overthrowing his evenness in the red sea, for Christ was that great Angel that went before them: likewise in destroying the Assyrians so many thousands in one night, and saving good king Hezekia and the rest, so did he most wonderfully destroy great Babylon, and ransom thence his own prisoners: finally, how he destroyed the Edomites, the Ammonites, the Moabites, the philistines, and the Canaanites, they that read the histories of the Bible, shall well perceive: as (I say) Christ hath done these things to his enemies before his incarnation, so especially after he was received up in glory, he hath done the like. How mightily did he suppress and beat down the great rage and fury of Saul, being armed and set as a fierce Tiger, or Lion, to destroy both man, woman and child of Christ's flock? But the Lord jesus from heaven subdued him, and made him as tame as a Lamb, Acts 9 Did he not cut off inlyke sort that cruel tyrant Herode, that killed james, & had also taken Peter? It is said, that in his pride he gave not GOD the honour and glory, and therefore was immediately strooken of the angel, and most shamefully eaten up of worms, Acts 12. How julian the Emperor, that wicked forsaker and persecutor of the Christians, was handled by the justice of God, and ended his life miserably. So Zomenus in in his sixth book of his story, the second Chapter, doth sufficiently declare, that he was not killed by any of his enemies, but by one of his own soldiers: And when he was strooken with the dart, and wounded to death, he understood well the cause of it to be, for persecuting Christ and the Christians: for he took the blood out of his wound, and flung it up into the air, as if he had seen Christ, and accused him of his death, as in deed he was the chief author of it, to punish that wicked reprobate, which had so before contemned and mocked his word and Gospel. They that list to read histories, either profane or divine, shall see how the tyrants, and murdering Emperors of Christ's Church, have been by jesus Christ in his glory taken miserably out of this life. Consider all the Emperors of Rome that persecuted the Church, what became of them, and how they died. Was not Nero that monster, partly by himself, and partly by one of his own 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 own brother Titus, and poisoned him? and was not Titus a persecuter of the jews? Domitian was miserably killed by one Stephanus his man, Maximinus slain by his own army, Commodus killed of Narcissus, Macrinus thrust thorough by his soldiers, Decius killed by his enemies, Valerianus pierced with a spear of the Persians, Pilate after he had crucified our Saviour Christ, within few years after, was he not driven to hang himself for sorrow, as judas did before him? Dioclesian and Maximinian, which were the authors of the tenth and last persecution against the Christians, deposed themselves of their imperial function, by the secret judgement of God. Maxentius the son of Maximinian, drank of the same cup with Pharaoh, being both like enemies against Christ and his Church: for Maxentius was drowned in the water with his harness upon his back. The Popes of Rome, being as great persecutors as ever were any, of Christ and his Church, many of them have had very wretched and shameful ends. Alexander the sixth, was taken away with the devil, by whom he aspired to the papacy. Look upon our papists in Queen Mary's days, and see how a great many of them died. We ●acke not examples among us even fresh in memory in those days. Let a men consider with himself, the unhappy and unfortunate ends of the last race of the kings in France, and he shall say, that Christ even in his glory doth marvelously defend his Gospel, with the professors thereof, & rewardeth their enemies according to their deserts. So that a man may justly say and confess with David, Doubtees there is a God that judgeth in the earth, surely there is a Christ that defendeth his Church: for he shall tread down our enemies under us, and destroy them that rise up against us, Psalm. 60. By these examples than we may have comfort & persuade ourselves that are the little stock of Christ, y● as he hath done already, so he will do always for his: for he is able still▪ and his hand is not shortened, but as long as it was, neither is he changed. And let us with Peter say and believe, that the Lord knoweth to deliver the godly out of tentation, and to reserve the unjust unto the day of judgement under punishment. I would admonish therefore the wicked, and the obstinate, and persecuting Papists of Christ's Gospel, to learn to take heed by these lessons above rehearsed, and not to go on still to provoke and kindle the great wrath and anger of Christ against them, seeing he is armed with vengeance and te●●our against them, and now sitteth in his throne of majesty. These are the things that we have to bear in mind upon this article of our faith, concerning Christ his ascension. The first point was of the ascension itself, not into the air or clouds, but into heaven, proved by the manifest word of God, the holy scriptures: the second, the glory and power of it, showing the end of it, which was, to sit at God's right hand, to govern all things: the third point was the great assurance of faith that cometh to us by it, and the comfort that we conceive by his so glorious ascension into heaven for us. Now let us humble ourselves before this Lord jesus Christ, in giving him first most hearty and entire thanks for all his benefits bestowed upon us, especially for this, that he hath ascended into heaven as a conqueror, and taken possession of heaven for us already: and let us pray unto him, that as he is ascended already in body, so we in the mean while may thither ascend in mind and heart, where true joys are only to be found. And seeing he is made governor of heaven, and earth and all, pray we him, that he would govern and defend us here in earth, by the assistance of his holy spirit, till we all mee●e together at our general ascension in the unity of faith, and acknowledging of the Son of GOD, unto a perfect man, unto the measure of the age of the fullness of him. And because he is of power sufficient, let us beseech him, to bridle and stop the mouths of 〈◊〉, to confound Antichrist, which seeketh by all means to extinguish his truth, that he would also hasten his 〈◊〉 unto judgement for his elects sake, which groan under the cross. These things he grant unto us, which is able, even jesus Christ the only wise, mighty, and immortal God, to whom with his father, and his holy spirit, be rendered all praise, and glory, and dominion, for ever and ever: so be it.   

The seventh Lecture upon the seventh article of our Christian faith:  
From thence shall he come to judge both the quick and the dead.  
THis is the seventh article of our belief, but the sixth and last of them that concern the person of Christ, and only of all the rest of the five going before, remaineth to be fulfilled, and in his time accomplished. For as concerning the other articles of our saviour Christ's person, which are the five former, we believe most constantly, that they are all already performed and verified: namely, first, that he hath been conceived, secondly, borne, thirdly, died, four, risen, again, fifthly, and ascended into heaven. Only this we believe yet to be to come, that is, to judge the quick and the dead. The meaning of this article is this: I that am a Christian man, woman, or child, do believe assuredly, that Christ shall come again visibly in the great and latter day of judgement, with glory and power from heaven, as he was seen to go up accompanied with his holy angels, to judge all the world most justly, both those that are already dead, and those that he shall find alive at his coming, and that none shall escape his judgement seat, 2. Cor. 5. to this end, that the good may be rewarded with everlasting life and immortality, & the wicked punished with everlasting death and destruction, from the presence of the Lord, and from the glory of his power, 2. Thes. 1. The Lord jesus even in this life, doth show and set forth unto all the world most wonderful signs and tokens, both of his mercy to the elect, and justice to the reprobate: but because his kingdom is not of this world, therefore our faith must amount higher to consider of his last coming, wherein he shall show as great glory and majesty, as he did humility and meekness in his first coming in the flesh. For as we do believe that he is appointed of his father, to be the saviour and redeemer of mankind: so do we also confess him to be ordained the great judge of the universal world, & that it is he alone that shall judge with unspeakable glory, both great and small at his appearance: so that although many men think that there is no general judgement, yet at the last, they shall feel that this judge shall summon them all to appear most fearfully before his imperial throne of majesty. And this judgement of Christ standeth with good reason and justice, that it should be openly seen and perceived of all men at the last, lest either the wisdom of the flesh or man's reason, or the multitude of the wicked should be able justly to charge us (as they do most unjustly) that we feign to ourselves a God, a Lord, a Christ, and such an head as never showeth himself, nor was seen of men. Wherefore to avoid this slander and reproach of the blasphemous mouths which say, Where is now your God? let him show himself: we (I say) do believe, that one day he shall come to judge the whole earth. For this is that, that Saint john sayeth in his Revelation, 1. 7. Behold, he cometh with clouds, and every eye shall see him, even they which pierced him through, and all kindreds of the earth shall wail before him, even so, Amen. Let the wicked men therefore, and the mockers of this judgement, triumph never so much, yet shall they not be able to hinder or disannul the device and purpose of the Lord. They do in deed bend their tongues like bows, to shoot out blasphemies against the Lord, saying, Where is the promise of his coming? But let those men understand, that as the Lord jesus was seen to go up into heaven, so shall he come down again from heaven, as the Angels of God reported, Acts 1. 11. And albeit they will not believe it, but make a jest of it, yet they shall feel it one day to their great pain and sorrow. It is meet then, and requisite, that he that was (for our salvation before the judgement seat of man) unjustly condemned, should show in the end how great his jurisdiction and authority over all flesh is, and what his justice requireth. Seeing then we must all appear before the judgement seat of Christ, to receive every man according to his works which he hath done here in his body, whether they be good or bad: for the more orderly proceeding in this matter, let us consider how many things are necessarily to be marked in this judgement. There are seven points to be observed in this matter: first, the judgement itself, secondly, the judge, thirdly, the persons that shall be judged, four, the manner of this judgement, after what sort it shall be, fifthly, the time, sixtly, the place, and last of all, the final cause or end of this judgement, wherefore it is ordained and reserved. But before we speak of these things in order, we must answer to an objection, which is commonly made of the unskilful and unlearned against this judgement: for when they hear of this judgement, they ask to what end it shall be, seeing every man that dieth, is judged already, either to heaven, or else to hell, as soon as the breath is out of his body: therefore it may seem that this day is superfluous & needless. To this we make answer, that judgement is of two sorts, for there is a particular judgement, and a general. In the particular judgement of God, every man is judged in soul incontinently, as he departeth this life, but this is for the soul only. In the general judgement, both the body & soul shallbe joined together, and so enter either into joy, if they believe in Christ, or into pain, if they believe not. For until this day the man is but unperfit, as having the soul only in bliss, and not his body, which shall in this judgement be raised up, and put unto the soul. To this end is the general judgement: and this article doth prove unto us the resurrection of our bodies: for if all must be judged, even in the bodies also, than the bodies of the dead must rise again, and come to judgement, to receive in their bodies, either everlasting life to immortality, if they have done well here: or else everlasting death, to their endless pain and grief. Again, this day is to make manifest unto all men in the world, every man's estate, either to salvation or condemnation: for all shall appear together before their judge visibly. The scripture doth make mention of three comings of Christ. The one was in the flesh among the jews in very poor estate, base and simple, when he did redeem us: this we do believe to be past and fulfilled already according to the Prophets, against that wicked opinion of the jews, which deny he is come in the flesh. Another coming of Christ is by his holy spirit, grace, power, and word into our hearts: and when his ministers do come unto us in his name to preach his word and Gospel unto us, then is he said to come unto us. Of this coming unto every faithful man's conscience, our saviour speaketh of in the 14. of Saint john's Gospel on this wise, If any man love me, he will keep my word, and my father will love him, and we will come unto him, and dwell with him. And again, a little before, He that loveth me, shallbe loved of my father, and I will love him, and will show mine own self unto him. So we do pray that his kingdom of grace may come unto us, and wholly possess our hearts and minds. But neither of these comings do we speak of in this place. The third coming of Christ is to judgement most royally in his glorious kingdom, with all his mighty and holy Angels, and whole number of his Saints, at the last day, when all shall appear before him. The last judgement of Christ (which was the first part of our division) is most certain and sure to come: if any doubt of it, let him read these places for his confirmation, for to reckon them all up, were too long and tedious a matter: Matth. 24. 25. Mark. 13. Luke 21. john 5. Act. 1. 17. & 10. chap. Rom. 14. 1. Cor. 15. 2. Cor. 5. Phil. 3. Colo. 3. 1. Thes. 4. 2. Thes. 1. 1. Tim. 6. 2. Tim. 4 Titus 2. Heb. 9 jam. 5. 8. 1. Pet. 1. & 5. cha. 2. Pet. 3. 1. joh. 3. 2. Jude 14. Revel. 1. & 20. chap. This judgement of Christ shallbe most just and upright: & although he were most falsely judged and condemned, yet shall he judge his enemies most truly, john 8. from whose judgement it shall not be lawful for any man to appeal. We know, saith Paul, that the judgement of God is according to righteousness, Rom. 2. And Abraham affirmed the like, and so did David, The Lord shall judge his people with equity. Although judges here be corrupt and faulty, as bribed with gifts, affectioned with friends, lead with fear, moved with favour, or by any other means induced to pervert justice, yet Christ's judgement shall have none of all those corruptions and infirmities. He shall have most divine, yea, infinite wisdom, that he be not deceived, not only to see things open and manifest, but also to judge and to discern the very secrets and thoughts of the heart, as Paul saith, He will lighten the things hid in darkness, and make the counsels of the hearts manifest, 1. Cor. 4. His sentence shall be sincere and sound, not partial, inclining more to one part, then to another, in whom neither the love of friends, nor fear of foes, nor bribery by gifts and rewards, shall have any part or place. For there is no respect of persons with Christ, Roman. 2. Seeing then (beloved) that this judgement is so severe and strait, let us be diligent, that we may be found of him in peace without spot, and blameless, as S. Peter doth counsel us. Thus much for the judgement itself, which was the first thing proposed. Now let us come to the second part, to consider who is our judge. It is said, that he shall come to judge, that is, Christ: for to him is all judgement committted, & the father doth judge in the person of his son, john. 5. because all men should honour the son, as they honour the father. I need not to bring many places for the proof of this, the scriptures are full of it, that Christ is the supreme judge, and I hope I need not to persuade men in the doctrine. Let us rather see what we may gather out of this doctrine, and apply it to our consciences, for our consolation & comfort. The use of this doctrine, that Christ is our judge, is two fold: either in respect of the wicked, or else as concerning the good. As concerning the good, that Christ shall be their only judge, they can not but greatly rejoice & conceive a wonderful comfort, that their saviour & brother shall be their judge, who although he will not judge partially, yet surely being a brother & saviour, yea the head of his body, will judge most mercifully: therefore our saviour biddeth us, when we see this judgement draw near, to lift up our heads and to rejoice, because our redemption draweth on. For how should we fear, when Christ will make us judges with him? as he saith, Ye that have followed me in the regeneration, shall sit upon twelve thrones, & judge the twelve tribes of Israel. And Paul saith, Do ye not know, that the saints shall judge the world? Not that we shalt be judges with Christ, but that we shall allow & approve his judgement. For to speak properly, the elect shall not be judged, but the wicked shall be judged to everlasting fire. This certainly is no small comfort for weak consciences, to consider that the prince shall judge his own people & subjects, the head his members, & the advocate his clients. How then can he condemn those, for whose safeguard he doth come, & will ratify the promise of everlasting bliss, which he hath promised here in this life by his Gospel? We shall not then be cited before any other tribunal seat, than of our loving bridegrone, who shall make himself ready to receive his spouse & wife, unto himself for ever. revelat. 21. This day is called the marriage day of the Lamb, and his supper: and his wife shall then be arrayed with pure and fine linen and shining, which is the righteousness of saints. Let us therefore be glad and rejoice, and give glory to him that sitteth upon the throne. There can be no day here so joyful as this, yea all comfort is nothing to this, that Christ shallbe our judge. He cannot cast away them for whom he hath died: he cannot deny himself. Paul when he considered of this judge and judgement, rejoiced even in prison, that a crown of righteousness was laid up for him, which the righteous judge Christ jesus would give unto him in that day, 2. Tim. 4. And here we learn a very good lesson by the way, that if Christ be our judge, we must (when we can not have redress here, or judgement equally ministered unto us) refer our causes and matters of injury to him, who is able to reform all things, and will at his coming. So that we must not, which are private men, revenge our own quarrels and injuries, but commit them all to him without murmuring, and he will judge them justly. Then this doth teach us patience, to wait for this coming of Christ, to judge all things orderly. And this good counsel did Saint james give in his time to the poor oppressed labourers & husbandmen, which were defrauded by the rich men, & had their hire and wages kept back: he doth comfort them in this respect, that Christ will come to judge their cause, saying, Be patiented, brethren, until the coming of the Lord, and settle your hearts: for the coming of our Lord draweth near. Yea and our saviour Christ said, Luk. 18. that God will avenge his elect, which cry day and night unto him, and that shortly. Whereby we may gather also, that the day of judgement is not far off as the wicked do suppose, but draweth on, every day nearer than other. Let us therefore, as our saviour doth counsel us, watch and pray continually, that we may be able to stand before him at his coming to judgement. We see then that we must commit our causes to Christ, & offer our complaints against the wicked to him, and then doubtless with our eyes we shall behold & see the reward of the wicked, Psal. 91. As this is very comfortable doctrine to the godly, to hear that Christ is their judge and auditor of all their causes: so is it as doleful and grievous a thing to the wicked and castaways, to weigh with themselves, that Christ their enemy shallbe their judge, whom they have always in their life time hated, made a mock of, and had in utter contempt, both him, his Gospel, and ministers of his word and sacraments. This shall pierce them to the very heart, to see him their judge, whom they could never abide: yea his sight, and presence shallbe so fearful, and terrible unto them all, that they shall curse the time, that ever they were borne: for they shall hide themselves in dens, and rocks of the mountains, and shall say to the hills, Fall upon us, and hide us from the presence of him that sitteth upon the throne, and from the wrath of the Lamb: for the great day of his wrath is come, and who can stand? These and the like words shall they utter for dolour and anguish of mind, and yet find no comfort: for they have refused the Lord and God of all comfort here upon the earth, and therefore shall not have him there to be their comforter. And S. john doth tell us who these are, to whom this judge jesus shallbe so fierce and cruel: even the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, Revelation 6. not meaning all kings, and noble men, but some of every state and sort of men, yea, the greater part of every degree of men, especially of great men: for not many noble, not many wise, not many mighty men are called to the knowledge of the Gospel, lest they should brag: but rather the poor, the base, the unwise are chosen, because they should not vaunt of their worthiness, as Paul doth tell us in the 1. Corinthians. 1 Chap. most notably. To conclude this part, seeing the Lord shall be judge to the wicked, even the Lord jesus, to render flaming fire, and vengeance unto them that know not God, and obey not his Gospel, this may teach them to fear and to live somewhat more orderly, if not for the love of God, of heaven, and virtue: yet for fear of hell, death and damnation, to avoid the punishment that will light upon sin at that day. Let us come to the third point. The people that shall come before this judge to be examined and trìed in judgement, they are said here to be the quick and the dead, that is to say, all, both the living and the dead. But here some may ask this question, Seeing it is appointed to all men once to die, because they are mortal, how is it said here, that some shall be quick and alive at the coming of Christ? To this we make answer, that they that shallbe alive at the second coming of Christ to judgement shall as it were die, for they shall all be changed and renewed, and that suddenly, as if they had been long dead before: and this is the meaning of Paul, 1 Corinth. 15. We shall not all die, that is, we shall not all be laid in the grave as others, but we shall all be in a moment altered, which shallbe in stead of a death unto us. So we see what we have to answer to this question. The persons then that are to be summoned & cited to appear by the voice of the Archangel & trumpet of God, in a word generally are all men, that ever have been from the first man Adam, or shallbe to the last man that shallbe borne here upon the earth. None can escape this judge, or hide himself away from his sight, which seethe into the bottom of the sea, even into the midst of the earth and hell: none shallbe forgotten, not the least child that is, for he hath all written in his books, both good and bad, great and small: for these are the words of the holy Ghost, We must all appear before the judgement seat of Christ. And again, As I live, saith the Lord, every knee shall bow to me, and every tongue confess to me. None then shallbe missing: no not the great monarchs, Emperors, and Kings of the earth shall help themselves here or flee away, but they shallbe brought to judgement, and stand at the bar as others do, & be brought as low as the lowest. Well, let us apply this doctrine for our use, to profit by it. Of this doctrine, that we must all come to judgement, and none escape, Paul gathereth this argument and lesson: that knowing the terror of the Lord, we should do our duty, that both dwelling at home and removing from home, we may be acceptable unto him. For it made Paul the more roundly to do his office and function in preaching, saying, We knowing this, persuade men, and are made manifest unto God, and I trust also that we are made manifest unto your consciences, 2. Corin. 5. Fourthly, let us see the manner and order of this general judgement. Our Saviour Christ doth most lively describe it in the 25. of Matthewes Gospel, saying, When the Son of man cometh in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, and he shall separate them one from another, as a shepherd separateth the sheep from the goats, and he shall set the sheep on his right hand, and the goats 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 kingdom prepared for you, from the foundation of the world: For I was hungry, and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger, and ye took me in unto you, I was naked, and ye clothed me, I was sick, and ye visited me, I was in prison, and ye came unto me, and so forth. Then shall he say to them on his left hand, Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels: For I was an hungered, and ye gave me no meat, I thirsted, and ye gave me no drink, etc. And these shall go into everlasting pain, and the righteous into life eternal. Here we see the form and order of this judgement, described most lively unto us in the person of Christ a King, putting some on the right hand, and some on the left hand. S. Paul also doth set it out unto us most excellently, that the Lord jesus shall descend from heaven with a shout, and with the voice of the Archangel, and Trumpet of God, and the dead in Christ shall rise first, and we which remain alive, shall be caught up with them also into the clouds, to meet the Lord in the air: and so shall we be ever with the Lord. Where note, that he jetteth it out only for the comfort of the godly, making no mention in this place of the wicked. Saint Peter saith, It shall be as a thief in the night, in the which the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works that are therein, shallbe burnt up. 2. Pet. 3. S. john in the Revelation doth very effectually express this thing in like manner: for he saith, that a great white throne was set which he saw, and one that sat upon it, and the dead stood both great & small before God, the books were opened, the sea, and death, and hell gave up their dead, and every man was judged according to the things written in the books, Revel. 20. We learn this good lesson by it, as Peter doth teach us, that seeing the manner of this great and last day of judgement by Christ, shall be so terrible in respect of the alteration of the creatures, we ought to be holy in all conversation and godliness, looking, and hasting for the coming of that day of the Lord jesus to judgement. And here furthermore we gather, that heaven and earth shall be dissolved, and made new, that this world now shall have an end, as it had a beginning, contrary to the false opinion of the Philosophers and wicked Atheists of our time, which think that all things shall continue (as they do) for ever. Thus much for the manner of the judgement. Now as concerning the time, our Saviour Christ hath forewarned us, that it is not for us to know the times and seasons which the father hath put in his own power, Act. 1. For of that day and hour, knoweth no man: no not the angels which are in heaven, neither the Son himself, but my Father only (saith Christ.) Which is to be understood, that Christ knoweth not the latter day as he is man, but as he is the eternal God, and one with his Father, even his wisdom, he knoweth it, and all things else. We see then, that the day and hour is most uncertain, and yet the thing itself most certain that it shall be. But although this day and hour be unknown, yet notwithstanding, our Saviour Christ hath given us signs and tokens of his coming, which may stir us up the more warily to wait for his coming. These things our Saviour said should come to pass before he came, & we see they are fulfilled already: many shall come in his name to deceive us, saying, I am Christ, & shall deceive many: we shall hear of wars: nation shall rise against nation, realm against realm, there shall be famine, earthquakes, and pestilence in divers places: the godly shallbe afflicted, killed, and hated of all men for Christ's sake: many shall be offended at the Gospel, and betray one another: the father the son, and the son the father: the brother against the brother, shall rise, and put him to death: false prophets shall arise and deceive many, iniquity shallbe increased, and the love of many shall be cold, and the Gospel shall be preached unto all nations, and then shall the end come. Furthermore there shallbe signs in the sun, and in the moon, and in the stars: the sun shallbe darkened, the moon shall not give her light, and the stars of heaven shall fall: which things have come to pass, whither you take them literally, or allegorically: for both the sun and moon hath been eclipsed, and signs and wonders have appeared in the stars, and if ye take the son for the word of God and Gospel, we see it hath been darkened, and abused by the Papists. The moon which doth represent the Church, which taketh her light from the sun jesus Christ, hath been persecuted & turned into blood, and not given her light by reason of troubles: and the stars which are likened to the preachers, have fallen away, and otherwise stepped aside. These things and the like may put us in mind, that the coming of Christ is not far off, even as when we see the trees begin to bud, we know then that the spring time is near. We know furthermore that the time of this judgement shallbe very sudden, as the lightnings, or as the coming of a thief, and as the sudden crying out of a woman with child. For as it was in the days of the flood in noah's time, the waters came and took them all away, so shall the coming of the son of man be. Likewise also, as it was in the days of Lot, they ate, they drank, they bought, they sold, they planted, they built, they gave in marriage, and married wives, but in the day that Lot went out of Sodom, it rained fire & brimstone from heaven, and destroyed them all. After these ensamples shall it be in the day when the Son of man is revealed. And surely this day is hid from our eyes, that we should be prepared every day, & not be secure or careless, to differre repentance, and put it off from day to day, as a great many do among us. Seeing then the time is at hand, and yet unknown, we ought to be prepared and be in a readiness, & to follow our Master's counsel: for he saith, Take heed to yourselves, least at any time your hearts be oppressed with surfeiting & drunkenness, and cares of this life, and lest that day come on you at unwares: for as a snare shall it come upon all them that dwell upon the face of the whole earth. Watch therefore and pray continually, that ye may be counted worthy to escape all these things that shall come to pass, & that ye may stand before the Son of man. This day is as the day and time of our death, as we know not when we shall die, and yet it is most certain that we shall die: so it is with this day. And whether a man should look for the day of his death, or this day of judgement first, truly I can not tell: they are both so uncertain, neither have we longer warrant of time prescribed unto us in the scriptures of the one, then of the other. I pray God, the Lord jesus may find us as good servants, doing his will and work at his coming, that we may have our candles burning in our hands, with oil in our lamps, and the marriage garment on our backs, ready to open the door, when he cometh and knocketh for us. Happy shall we be if the Lord find us so doing: otherwise, if he find us smiting our fellow servants, eating and drinking, & being drunken, he shall come upon us at unwares, and cut us in pieces, & give us our portion with the unbelievers & hypocrites, where shallbe weeping and gnashing of teeth. Let us therefore I beseech you brethren by the Lord jesus, knowing the time is short and at hand, even in the doors, gird up the loins of our mind, that when our Saviour knocketh, we may open unto him immediately. Thus we see what we have to note and learn upon the time of the coming of Christ unto judgement. The place also is to be considered, the nations and kindreds of the people that shall appear that day, are so many and innumerable, that the earth shall not be able to contain them all: therefore Saint Paul saith, that we shall be caught up in the clouds, to meet the Lord in the air. So that all shall be taken up into the air as the place of judgement. But I come to the last point which is more material to our purpose, for what end this great and last day is reserved and kept in store. It hath two ends or causes, why it is ordained of the Lord: the one is, that the godly may be delivered out of their miseries and troubles, which they have here stoutly endured for Christ's sake, and be received into everlasting life. The other is, that the wicked & reprobate, and all the company of infidels, which have herecontemned the Lord, & lived in pleasure and delights of the flesh, may be justly punished as they have well deserved, with everlasting fire & brimstone, which is the second death. For it might seem if there were no judgement or life after this, that the Lord were notiust in his doings: for neither are the godly and righteous rewarded many times in this life, neither are the ungodly punished for their offences while they live here, for the most part. Now God is most just, which will reward all godliness and virtue, and severely punish vice and wickedness. These two ends, doth our Saviour mention in the general judgement: the one sort saith he, shall go into everlasting life, and the other sort into everlasting fire, Matth. 25. Saint Paul likewise doth make mention of these causes, in the second epist. of the Thessalonians, the first chapter, showing as well what the good shall have, as the bad, saying on this wise, It is a righteous thing with God, to recompense tribulation to them that trouble you, and to you which are troubled, rest with us, when the Lord jesus shall show himself from heaven with his mighty angels in flaming fire, rendering vengeance unto them that do not know GOD, and which obey not the Gospel of our Lord jesus Christ, which shallbe punished with everlasting perdition from the presence of the Lord, and from the glory of his power: thus much for the wicked. Now followeth reward for the good, when he shall come the be glorified in his saints, and to be made marvelous in all them that believe in that day. Here we may have a notable discourse, as is in any place of scripture, why our saviour Christ shall come to judgement, both in respect of the good and bad: yea, the wicked angels and spirits themselves, as Jude saith, he hath reserved in everlasting chains of darkness, unto the judgement of the great day. This day is greatly desired and longed for of the godly, and especially of the true ministers of Christ's Gospel, that their cause may be known to be good against the wicked, and their sayings verified concerning this judgement: for surely there is nothing almost seen of God, or believed of the wicked until that day. Tell them of this day, and terrify them with it, they make a mock at it, they count them for fools and simple persons, that live a godly and Christian life: but when this day cometh, (as it will come certainly) it will make a recompense for all, and they shall find all our sayings & threatenings to be most true. Therefore the godly desire it in respect of God's glory chief, which the wicked have defaced. A great many of them think that there is neither hell nor heaven, God nor Devil, and that all are but fables that we speak of this day, and so they grow to an utter contempt of God and all godliness. But (as the Lord liveth) they shall find it true by experience, which they would not here embrace by faith: yea, they shall confess themselves stark fools, and the godly men to be wise in deed, Wisdom 5. Christ jesus shall be that great Lord and rich master of the house, which shall come to take an account of his servants talents given unto them to increase and use to his honour and glory, and to the good and diligent servants shall he give rewards and joy, but to the unprofitable servants, stripes and pain eternal. This shallbe the new married bridegroom and husband, which shall come to make a choice of the wise and chaste virgins, which have kept themselves pure unto him, from the foolish and unchaste, which have defiled themselves with the wicked world. In that day Christ shallbe that good and diligent husbandman, which shall come to gather the wheat in the time of harvest into his barns for his own use, but shall burn the chaff with unquenchable fire. And to conclude, he shall be that great shepherd which shall divide the lambs and sheep from the goats, the one to sit on his right hand in joy, the other to sit on his lift hand in sorrow: to this end no doubt shall our saviour Christ come, and then shall it be said, O happy and thrice happy was he that was a faithful servant, a chaste virgin to Christ, the good corn, the meek lamb of jesus Christ. But this of the wicked spoken, than shallbe too late, and repentance at that time shallbe in vain. I counsel all men therefore that will not there repent that ever they were borne, as the wicked shall do, that they would in the name of jesus Christ, repent here betime, and ask the spirit of the Lord to amend their lives, that they put not off from day to day, until they are old, or have all things as they would. The Lord will come suddenly upon such an one, taking him away in his sin. If we would lay the remembrance of this judgement day often before our eyes, to stir up ourselves withal, and to awaken our dull spirits and senses, it would keep us in great fear and awe before our Lord GOD, and draw us from much sin and abomination, which now for lack of thinking upon this day, is committed every where, both at home and abroad, as well in the country and base men's houses, as in the court and great men's places. Well, we should do as a godly father did in the primitive Church, that whether we eat or drink, whether we sleep or wake, or whatsoever we do, we should think always this day to be at hand, and the voice sounding in our cares, arise ye dead and come to judgement. Notable of all others, is that lesson that Solomon doth give unto us in the book of the preacher, the 11 and last Chapters, concerning this matter: he mocketh and derideth them that delight in sin, as you see men commonly do, and afterward threateneth and terrifieth them with this last judgement, saying, Rejoice O young man in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: Mark now what sosowre sauce followeth this sweet meat: but know, saith he, that for all these things, GOD will bring thee to judgement: for God will bring every work into judgement, & every secret thing, whether it be good or evil. A notable glass for all men to look upon, is this final judgement. We are taught by these things, that our felicity and pleasure consisteth not in this life, neither can we have it here, but it is in the life to come laid up for us in Christ. Here are confuted all worldlings, which think there is no other life after this, no joy or pain. This day can not be fearful to the godly, for it is called our blessed hope, Titus. 2. and the godly do love it, 2. Timothy 4. If it be fearful and terrible to any, as it is, it is to those that have no hope of heaven, and to those that put their whole pleasure and felicity here below in their money and ill gotten riches. To the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and liars, and covetous persons, this day shall be fearful and terrible: yea, it shall make them all to quake for fear, for they shall have their part in the lake that burneth with fire and brimstone, which is the second death, Revelation 21. This day and the cogitation thereof, serveth most fitly, to put men in mind of their duties and callings before the Lord, for so our Saviour Christ applied it in his time in his Gospel, saying to them that were worldly minded, What shall it profit a man, though he should win the whole world, if he lose his own soul, or what shall a man give for recompense of his soul? mark his reason, why it is dangerous, thus to hazard and venture his soul: for, saith he, the son of man shall come in the glory of his father with his angels, and then shall he give to every man according to his deeds, Mat. 16. so doth Paul charge Timo. especially by this judgement day, saying, I charge thee before God, & before the Lord jesus Christ, which shall judge the quick and the dead at his appearing, and in his kingdom, Preach the word, be instant, in season and out of season, improve, rebuke, exhort with all long suffering and doctrine, 2. Timothy 4. As if he should say in effect, There is a day of judgement kept in store, therefore do thy duty diligently. This day of judgement shall make us very careful to show forth all good works: For Christ shall pronounce the definitive sentence upon all men according to their works, not that the godly have deserved or merited heaven by their good works, that is too great a thing to be gotten by works: for Christ hath already deserved that for us by his good works, if we believe in him. But Christ shall make mention of works, to show and to signify to all the world, that the godly have not been idle or unfruitful in this life, as the hypocrites are, whose sheep skins than shall be plucked off, and then shall they appear to be ravening wolves: for this cause shall the judgement be according to works, to stir men up here, while they hear this, to good works, and to make manifest to all men, that the godly have walked innocently, and that the wicked have followed the lusts of the flesh. Our faith can not be seen, and therefore Christ shall speak according to the effect and consequent of it, which is seen, and that is good works. Christ before showeth the cause of heaven for the elect, not their works, but because they were blessed of his father, and that the kingdom was prepared for them before they were borne, or did any good works for it, yea, before the foundations of the world were laid, as Paul Ephes. 1, showeth most notably. Wherefore good Christians, flee the corruption which is in the world, and give great diligence to bring forth good works, for those are good and profitable unto men, and so ye shall be known to be good and fruitful trees. join moreover virtue with your faith, & with virtue, knowledge, with knowledge, temperance, with temperance, patience, with patience, godliness, with godliness, brotherly kindness, & with brotherly kindness, love. For if these things be among you, and abound, they will make you that ye neither shall be idle, nor unfruitful in the acknowledging of our Lord jesus Christ: and he that hath not these things, is blind, and can not see a far off, and hath forgotten that he was purged from his old sins. Give therefore diligence to make your calling and election sure, for if ye do these things, ye shall never fall: for by this means an entering shall be ministered unto you abundantly into the everlasting kingdom of our Lord and saviour jesus Christ. We have heard now the six articles that appertain to the person of jesus Christ, and contain the benefits he hath wrought for us, wherein is our whole salvation. For if we seek salvation, his name jesus, doth show it is in him alone. If we desire purity, it is in his conception. If we require a kind of familiarity and gentleness, wherewith he hath made himself like unto us, we shall have it in his nativity. wouldst thou have redemption for thy sins? look it in his passion and death. If newness of life, thou hast it in his resurrection. If inheritance of the heavenly kingdom, it is in his ascension. If thou askest a full possession of it, thou shalt have it when he cometh to judgement. To be brief, If thou desirest the gifts of the holy ghost, absolution, remission of sins, satisfaction, and purgation for thy uncleanness, reconciliation, mortification of the flesh, and at a word, all treasures of every heavenvly gift, thou hast them all in jesus Christ, as in a well ever springing, and a fountain that is never dry. Of whose fullness thou and all men have received, and he is made of God the father unto thee, wisdom, righteousness, holiness, and redemption, that thou shouldest glory in him alone▪ Take heed therefore, that seeing he is all in all to thee, that thou go not from him to any other, or ascribe any one part or portion, never so little, of thy salvation to any creature whatsoever. For if thou do, thou marrest all, & jesus Christ will have all or never a whit, as isaiah sayeth, I will not give my glory to an other. Well, to conclude this article, let us give to jesus Christ most humble and hearty thanks, that he will one day come down from heaven, to fetch us up thither unto him, to immortal blessedness: and let us in the mean time desire of him the spirit of patience, to wait for his coming to judgement, for our full redemption, that we may have our oil, our garments, and our lamps ready, that we may be waking when he shall knock, and open the door forthwith unto him, that in so doing, we may enter in with him to the marriage, & there reign perpetually with him in the glory of his father. Which he grant unto us for his sons sake, to whom with the holy ghost, three persons, and one immortal God in unity, be rendered all praise, glory, and giving of thanks, from this time forth, for ever more. Come Lord jesus quickly, Amen, so be it.   

The eight Lecture upon the eight article of our Christian faith:  
I believe in the holy Ghost.  
Having ended two parts of our Christian faith, the one concerning God the father in the first article, the other concerning jesus Christ, the second person in trinity, contained in the six articles following: now followeth in order the third part, concerning our faith in God the holy Ghost, which is the third person in trinity. And this is the eight article of our belief: I believe in the holy Ghost, that is to say, I that am a Christian man, do believe and trust in God the holy ghost, the third person in the blessed trinity, which proceedeth equally from the father and the son, being the natural & essential power of them both, & of the same substance. Which spirit sanctifieth & comforteth me in all troubles, and assureth me that I am the child of God, and servant of jesus Christ, and shall have his benefits plentifully powered upon me. Out of this article we learn two things, first, what is the holy ghost, secondly, what are his effects & works, as well in itself, as in man, in whose heart it worketh, and moveth him forward to that which is good, to embrace and follow it with all earnestness, but to hate and abhor from the heart, that which is nought and wicked. This holy ghost or spirit, is the everlasting power and infinite might of God the father, which spirit is no creature but a creator of all things, and very God, because we are here taught to believe in him, which surely except he were very God, were idolatry to do: for we must not believe in any creature, or put our trust in any, but in God only. And that the holy ghost is God, which certain heretics have denied, it is manifest in the fift chapter of the Acts of the Apostles, where saint Peter speaking of the holy ghost, nameth him God. For he reprehendeth Ananias and Sapphira his wife, for their hypocrisy and dissimulation, and telleth them that they lied unto the holy ghost, and immediately after saith, that they lied not unto man, but unto God. In the first of Genesis, it is said, that the spirit of the Lord moved upon the waters. This was the third person in trinity, which except he had been God, could not have so moved upon this great depth, and secretly by his power and majesty, preserved and maintained it from falling to nothing. David saith, All things were made and created by the breath of his mouth. Therefore if he made all things, he was very God. For this is proper to God alone, to make & to create things. That argument of Paul in the 1. Cor. 2. chap. doth sufficiently prove this matter unto us, where he saith, that this spirit searcheth all things, yea the deep things of God, and that no man knoweth the things of God, but the spirit of God. Now if the spirit of God knoweth all things, searcheth all things, them is he very God, for no creature doth this. If this be so, them we rightly believe in the holy ghost, & here we gather this singular comfort, that we may pray to this holy ghost at all times for his help, & to impart some of his knowledge unto us, because he hath all knowledge and understanding. This is the doctrine that we gather generally of this, that the holy ghost is true & very God. For verily, except he were God, Christ would not command his disciples to baptize in the name of the holy ghost, putting him in equal condition and estate with the father, and himself: Not that we affirm that there be three Gods, but this we mean: In the one and inseparable divine nature and essence of God, we understand three persons by themselves, distinct one from another. But this mystery of the trinity, may better be believed (and so it is of the faithful) then fitly expressed of any. I leave it therefore, to speak any further of it until in the resurrection, we shall see it as it is, and perceive that by sight, even face to face, which now we conceive by our faith only. Thus much of the holy ghost, the third person in this trinity. Now let us consider the wonderful effects of it, which is a thing more profitable for us. The effects of the holy ghost, are of two sorts: either as they are considered in himself, or as they are in the children of God: the effects of the holy ghost in himself, are the creation of the world, the preservation of it with all things therein, from the beginning unto this day. Wherein we learn to give thanks to this holy spirit, for his goodness extended unto us, & to pray to him continually to maintain us by his power & virtue, that we fall not away from him.  
For if he take away his strength and operation from us, we are as blind men groping for the way. And this is that, that David speaketh of in his Psalm 104. If thou hide thy face, they are troubled, meaning, all his creatures. Again, If thou send forth thy spirit, they are created, and thou renewest the face of the earth. But our purpose is especially to speak here of those good gifts and effects, which this holy spirit doth work in men, chief in the elect. For there is no man, but hath had some good gift at one time, or an other, either in body or in soul, from this holy spirit. For strength, beauty, learning, eloquence, wit, knowledge, utterance, policy, the gift of healing, of tongues, of miracles, and such like, are from above, although these are common, as well to the ill and reprobate, as to the good and elect sons of God, as Paul doth show, and declare more at large in the 12. 13. & 18. chapters of the 1. Corinthians. Our meaning is to speak chief of the graces of God's spirit in the hearts of his chosen, as of faith, hope, and love unfeigned, of the spirit of sanctification and adoption, which are proper only to the elect and good, & are never communicated to the wicked. Of this spirit spoke our saviour Christ to his disciples, that he would send him upon them, and that the world could not receive him. This is that spirit, by whom the father doth place, and put the elect in full possession of all the goods and inheritance of jesus Christ, and doth keep and preserve us every hour, and doth make us partakers of all things necessary to salvation, which thing it bringeth to pass, when as it doth create in our hearts and beget that excellent instrument of faith, the chiefest work of the spirit, which bringeth forth as a most fruitful tree, all other good fruits and works of a Christian man. This faith doth the holy ghost engender in our hearts, when we hear the Gospel of Christ preached: & it is confirmed & increased in us, by the duly and reverent receiving of the sacraments of Christ. By this faith (after it is wrought in us by the motion and operation of the holy spirit, we apprehend and take hold of all Christ's benefits, merits, works, and good deeds whatsoever, and they are made & accounted ours, as if we had done them ourselves. O wonderful gift of the holy ghost, that worketh so precious a jewel & pearl in our hearts, as far surmositeth the price & value of every thing beside! This is the first effect of the holy ghost, & is marvelous in our eyes. another property, & effect of this holy spirit, is sanctification & holiness of life, in the good & godly only, & therefore he is called the holy spirit, for this work of holiness in us. For as it is proper to the father to create, to the son to redeem and ransom: so in like sort it is proper and peculiar to the holy Ghost, to sanctify God's children, & effectually to move their minds to true holiness. And of this effect doth S. Paul speak in the 1. Cor. 6. showing the Corinthians that they were wicked men, as fornicators, idolaters, extortioners, covetous, thieves & such like, but (saith he) you are washed, but you are sanctified, but ye are justified in the name of the Lord jesus, and by the spirit of our God. As if we would say, those good graces & gifts of God were wrought & imprinted in their consciences & hearts, by the persuasion of the holy ghost. Necessarily therefore, after our belief in the father, & the son, followeth our belief in the holy ghost: For whatsoever cometh from them, as all graces do, they are signed & sealed unto us, by the warrant of the holy ghost. Wherefore, it is fitly compared to a seal, whereby all the promises of the blessings of God through Christ, are deeply engraven in our hearts, that they can never thence be razed out any more, but shall continued for ever. As we see the writing to be to no effect, without a man's hand & seal, no more are the graces of God unto us, to any purpose, unless he sand the earnest of his spirit into our hearts, which doth confirm them unto us, and ascertain our consciences, the we are his children, & he our father, Rom. 8. This is a notable effect, & is in such sort tasted of the godly, & approved of them, as neither the wisdom of that world, nor the sense & understanding of man is able to comprehend, neither can yet be perceived by the eyes of men: for these things are spiritually judged & discerned, & therefore no marvel, if godly men having the spirit of God, and speaking therewith, are mocked and derided of the carnal men in this world, which have him not, neither can judge any thing of him, 1. Cor. 2. This spirit although it be one & the same, & not many, or divide, 1. Cor. 12. Ephes. 4: yet in respect of the divers & sundry effects & operations of him in the church of Christ, he is called & termed by the name of seven spirits, that is, of many, for his manifold gifts. As in the fourth of the Revelat, it is said, There were seven lamps of fire burning before the throne, which are the seven spirits of God: that is, a seven fold spirit of God. This spirit is called, A spirit of wisdom and understanding, a spirit of strength and counsel, and the spirit of the fear of the Lord, because it giveth all these qualities unto men, and doth teach us, the what good gift soever we have, we have it from the holy ghost, the giver of all, and whatsoever we lack, we should seek it likewise of the same spirit, & none other. The holy Apostle, reckoning up the diversities of the gifts of the holy spirit, affirmeth always, That it is one and the self same spirit, that giveth these things, as the gift of wisdom, of knowledge, of faith, of healing, of miracles, of prophecy, of discerning spirits, of tongues, of interpretation of tongues: all these things (sayeth he) worketh one and the same spirit, distributing to every man severally as he will, 1. Cor. 12. This doth also teach us, that this spirit hath most plentiful store of gifts, to enrich the body of the Church of Christ, and that there is no want or lack in him. A great comfort unto us to know, whither to resort incontinently for any good gift, & to have it forthwith: For Christ hath promised this holy spirit to them that seek, ask and knock for it, Luke. 11. Dost thou feel thyself to lack faith, or hope, or love, or sanctification of life, or any good and necessary gift to edifte God's Church withal? Pray to this holy spirit, & use the ordinary means he willeth thee, as hearing the word, prayer, labour and study, and this spirit shallbe given thee. This spirit was so necessary, that our saviour promised to send it above all things to his disciples, to comfort them with, when he departed from them. For he breathed upon them, and said, Receive ye the holy ghost, joh. 20. And afterward sent it down more plentifully upon them, in the likeness of fire and cloven tongues, Act. 2. Where with they were not a little comforted in their miseries & troubles against their adversaries, which were not able to resist them, speaking with this holy spirit, Act. 6. This spirit is said to have divers names & appellations in the scriptures, to comfort us withal in temptations. He is called the spirit of truth, to teach us the truth, and to lead us into all truth. He is called also the comforter, because he doth refresh & comfort our hearts nothing more, than in temptations & adversities, as Paul found it true, in the 2. Cor. 1. Cap. he is called the power of God, because he worketh all things, & nothing is unpossible unto him: sometime he is named the author of light, because he doth illuminate, & enlighten our dark & blind hearts, with the bright sunbeanes of his will & pleasure. Briefly, he is the well & fountain of all goodness, whereat we must draw all things needful for us in this life. This being so, it standeth upon every one of us, to labour by all means possible, to have this spirit dwelling, & abiding with us for ever. For surely the necessity of him is great, & the use of him above most precious gold, silver, & pearls, Psal. 19 David understood this right well to be so, for he prayeth that God would not take away his spirit from him, but establish him with his free spirit, Psal. 50. For where the spirit of the Lord is, there is liberty and freedom from the service of the devil, & from the slavery of sin. We are by nature, all of us the children of wrath & damnation, earthly minded, & always groveling to the ground, being overladen & burdened with the weight of our sins, except we be raised & lifted up by this spirit, even as the soul maintaineth & upholdeth the weak & brittle body. It cometh to pass then in us, no otherwise, them we see it by experience in bladders, the which, if they be empty, & cast into the waters, for the weight of them, they sink forthwith, & are drowned. But if they be blown, & filled with wind, wherewith they be made light, they flit above the water, & swim. Even so it fareth with us: How heavy we are with sin, our consciences (if we examine them well) will tell us. Wherefore we cannot but sink, being tossed in the waves of the sea of this world, & drowned with the inordinate desires, passions, & affections of this life, being altogether void of this spirit, which should bear us up from these surges & tempests of this life. But now if we be filled & replenished with this heavenly spirit, them shall we swim above, & triumph over sin & wickedness, & not be drowned with it. Wherefore Paul well weighing with himself this danger, if we were destitute of the holy ghost, willeth us that we should not be drunk with wine, wherein is excess, & which maketh us so heavy & drowsy, that we sink: but saith, that should be filled with the spirit, which causeth us to mount up to heaven. Therefore is it, that he so often times commandeth us to walk in the spirit, & to do the works of the spirit, which are love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance. We are with out this spirit, as a ship in the sea without a governor, or as a man without his eyes, in most dangerous case: for tell me, I pray you, what is the cause why so many now a days run headlong to all wickedness & abominations? some to whoredom, some to covetousness, some to drunkenness, some to pride, some to theft & robberies, some to one sin, & some to another? what is the reason, I say, but only this, because God hath not given his holy spirit unto them, to defend them from these evils & mischiefs? And this cause doth S. Jude render in his Epistle, for having reckoned up the natural properties & conditions of the wicked & reprobate, namely, that they were despisers of government & autoryty, (as the anabaptists are) defilers of the flesh, living in pleasure, murmurers, maintainers, walking after their own lusts, speaking proud things, flatterers & such like. In the end he addeth this, as the cause & mother of all these sins, the not having of the spirit, meaning in deed, that because God hath not given them his holy spirit, therefore they were such kind of men, as he there painteth forth in their colours, & such as we daily see here with us. And yet for all this, God is not bound to any man to give him his spirit, as Paul proveth Rom. 11. neither do they humble themselves to ask his grace by earnest & hearty prayer, for them should they have it, jam. 1. By the lack and want of this spirit in other men, we may easily see what a benefit we have by him, to keep and defend us so mercifully every hour, in all our ways and actions of our life. If this spirit leave us never so little while to ourselves, than we fall into an hundred mischances and evils, as we see in Moses a singular man, being left to his own will and choice but a little, he fell twice together to doubt and distrust of the power of the Lord, whether he were able to do all things or no, as to bring water out of the rock, and to feed the Israelites with flesh, being six hundred thousand men, for a months space, Numb. 11. & 20. So David, being not upholden with this spirit, and left to his own will, fell by and by to adultery and murder. We had need therefore to pray continually to jesus Christ, the giver of this spirit, that we may have him with us to direct our lives, & make them acceptable before the Lord. This spirit for divers other effects that it hath, is compared in the Scriptures to water, to oil, to fire, to wind, to a dove. To water it is likened both in the new and old Testament, as in Esa. 44. where the Lord saith, I will power water upon the thirsty, and floods upon the dry ground. And what he meaneth by this water and dry ground, he afterward expoundeth in the end of the verse, saying, I will power my spirit upon thy seed, and my blessing upon thy buds. In the new Testament our Saviour saith, If any man thirst, let him come unto me and drink: he that believeth in me, as saith the Scripture, out of his belly shall flow rivers of waters of life. And that he meant this of the spirit, john immediately declareth, saying, This spoke he of the spirit, which they that believed in him, should receive, john 7. As water therefore doth cleanse and purify the filthy and unclean in body being washed with it, & is very necessary for our life here: so doth this holy spirit of God much more cleanse & purify our souls from the infection & filthiness of sin, as Ezechiel fitly apply it: I will power clean water upon you, & ye shall be clean, yea from all your filthiness, & from all your idols will I cleanse you. And so by and by saith, I will put my spirit within you, Ezech. 36. Of this pure water speaketh the Apostle to the Hebr. 10. chap. This spirit is moreover likened to oil, for the supplenesses & gentleness that is in it, & in them that have it, Psal. 45. To fire also is this spirit compared, as we read in Matth. 3. & Act. 2. For Christ shall baptise with fire, as john saith: which is the holy Ghost. For even as fire doth consume, scour, purge & give light: so no doubt doth the holy spirit of God consume the wicked, scour our filth, purge our sins, & enlighten our ignorant hearts, as Paul saith, Arise thou that sleepest, & Christ shall give thee light, Ephe. 5. Lift thou up the light of thy countenance upon us, Psal. 4. Thirdly it is compared to a great & mighty wind, Act. 2. For as winds do purge & make wholesome the air from his infection & contagiousness: so doth the spirit work in the hearts of his, this purging from their old corruption & contagion of sin by Adam, and regenerateth and reneweth us again by the immortal seed of the word, 1. Pet. 2. whereby we are borne anew, that we may enter into the kingdom of heaven, joh. 3. The spirit of God is also likened unto a wind in this respect: that as nothing is able to resist or withstand the force of great whirlwinds, but they bear down before them every thing that standeth against them, whether it be trees, houses, castles or towers: so it is with the spirit of God, whom no creature is able to withstand or resist, but must needs fall under it, and which destroyeth every high thing, which is exalted against the knowledge of God, casting down strong holds, and the imaginations of mighty Princes, & bringeth into captivity every thought to the obedience of Christ, and hath ready vengeance against all disobedience. This thing may be confirmed by divers examples, especially by that of the enchanters and sorcerers of Egypt, when they were compelled to say, that this was the finger of God, to bring lice out of the dust, & that they could not do the like: the spirit of God so confounded their wisdom and sorcery, Exo. 8. Other more examples might be brought, but I pass them over, and leave them to the diligent readers of the scriptures, where they shall find store of them. Fourthly this holy spirit is likened to a dove, as we read of in the 3. of Matthew, descending down from heaven, & lighting upon our saviour. He is compared to a dove, for these qualities and properties, which are meekness and gentleness: for this spirit doth cause them to put off anger and wrath, in whom it abideth, and to use brotherly kindness one to another. And the dove is said to be without gall, and very chaste: so is this spirit without all bitterness in the hearts of them whom it doth possess, and teacheth them to keep their vessels in all purity and holiness of life, and not in lust of concupiscence as the wicked do, which know not God. For this spirit is called the spirit of sanctification, of cleanness, of innocency. If this be so, that this holy spirit is clean & pure, and likened to a dove: and furthermore our bodies are said to be the Temples and houses of the holy Ghost, which dwelleth within us, as Paul sayeth, Know ye not, that your body is the temple of the holy Ghost? 1. Corinth. 3. & 6. 2. Cor. 6. Seeing this is so, we must prepare our houses, and sweep them clean, to entertain so honourable a guest. If this house which is our body, be unclean, & given to any vice, then surely, as doves depart from filthy houses: so this most loving and most gentle dove, the spirit of God departeth forthwith from us, and then we are in a most miserable case, yea God will destroy him, that destroyeth this his holy temple. Seeing then (dearly beloved) our bodies are the temples of the holy Ghost, and we have such promises that he will dwell in them, if they be holy, and threats that they shallbe destroyed, if they be given over to sin and wantonness: let us, I pray you, cleanse ourselves from all filthiness of the flesh and spirit, and finish our sanctification in the fear of God, putting off the works of darkness, and putting on the armour of light, and let us walk honestly, as in the day time, and make provision to receive this holy spirit into our hearts. You know what great preparation you make both in your houses, and in your bodies, to have your apparel neat & clean, if you be to entertain a Prince, a noble man, or any worshipful friend of yours: then consider with yourselves, that greater care and diligence is to be had by ten thousand parts, to lodge and receive into your houses the Prince of princes, even the holy Ghost, the power of God. And seeing he will vouchsafe to abide with you, & take your preparation in good worth, first give him thanks for this his so unspeakable courtesy and kindness, and so use and behave yourselves, as he may long continue with you, to your great good and comfort, & grieve not this holy spirit of God, (by whom ye are sealed unto the day of redemption,) by your corrupt communication proceeding out of your mouths: and seeing he will be content to tarry with you, and make his abode in your houses, let all bitterness, and anger, and wrath, and evil speaking be put far away from you, with all wickedness. For surely if these things be among us, he will departed from us, and then he leaveth us to our own wills. This can not be but a great grief of mind, for if our friend should go away from us, by our uncourteous dealing and using of him, we would be sorry: much more should we be sorry, when such a friend departeth and leaveth our company, because we are given to vice and naughtiness, whose presence was all joy, and whose absence from us, is extreme misery and cursedness. Wherefore as this spirit was obtained by the means of prayer, so is he kept and preserved with us by earnest prayer, and hearing of the word, and other such godly exercises of the Christians, in which they are commanded to walk in. For the fruit of the spirit is in all goodness, righteousness, and truth, approving that which is acceptable and pleasing the Lord. And here is another effect worthy the nothing, that this holy Ghost inhabiting within the elect and children of God, doth make now their works and labours to be acceptable unto him, which before his coming unto us, were abominable & unpleasant unto God: not that our good works deserve any thing at his hands, but because we are engraffed unto Christ by the seal of his spirit. Therefore that which was ill in us before, is now made good and accepted, as if it were perfit, yea through this spirit, which doth so season inwardly our actions, that they are liked of God, we become thereby not only his faithful servants, & dear friends, but that which is much more, his well-beloved sons, as Paul showeth unto us, Because ye are sons, God hath sent forth the spirit of his Son into your hearts, which crieth, Father, father. Wherefore thou art no more a servant, but a son. Now if thou be a son, thou art also the heir of god through Christ. If this be so, that we be made the sons of God, and have received the adoption of children by this holy spirit: then we may assure ourselves of salvation, unless the obedient child may doubt of the good will of his loving father. Here then falleth to the ground the doctrine of the Papists, that teach men to doubt and stand in fear of their salvation. For is not this a very absurd and a foolish Position, that they maintain, that we may call God Father, and yet doubt, whether he will bestow the inheritance of children upon us? Shall I call him father, and doubt of this? For these are the words of the holy Ghost, uttered by S. Paul, That the spirit of God witnesseth with our spirit, that we are the sons of God. This being so, mark what Paul inferreth & bringeth in upon this point, If we be children, we are also heirs, even the heirs of God, and heirs annexed with jesus Christ. Shall I now be made & appointed an heir by good & sufficient warrant of the holy Ghost, which lieth not, nor deceiveth, and yet doubt of my inheritance? that were a mad thing. Can the servant doubt, whether he be his master's man, or shall receive his wages, when he weareth his master's coat and cognisance? or can one doubt of the writing to be authentical and good, that hath the party's hand and seal unto it? Or may a man doubt, having received earnest in part of payment, but that he shall in time convenient have the whole, having bargained with an honest man? Or do we receive the witness of honest men of credit near in matters political, and shall not we receive the witness of God the Father, the Son, and the holy Ghost, which is greater, and more to be believed of us, when he promiseth salvation to the believers? Surely if we doubt, than we have not faith: for he that doubteth, is not grounded in the faith, but is like a wave of the sea, tossed of the wind, and carried away, james 1. How can I have hope of salvation, as I am commanded, and yet be in despair of it, and doubt with myself? A man can not hope for that, whereof he doubteth. Doth not Saint john say plainly, We know that we are translated from death to life, because we love the brethren? He saith not, We doubt of it. And again, Hereby we know that he abideth in us, even by his spirit which he hath given us. And all this assurance cometh to pass by the testimony and witness of this holy spirit, which therefore is called the seal of God, the earnest penny, the spirit of truth, which can not deceive, or be deceived. And here I can not but marvel at the ignorance and blindness of the Papists, which while they go about to establish this doctrine of error, they impugn and overthrow another of their own. For they say, that a man may fulfil the Law of God perfectly: nay they go further, and say, he may fulfil the Law, and do all that God hath commanded in his word written, and more to, which are works of supererogation beside, which he hath not commanded, (and so in deed he hath not,) and these works the Monks and Friars do bestow upon their friends which lack them, for they have enough for themselves, and these they sell to others, which are the overplus, and they call them the store of the Church. Now thus standeth the case. If they keep the Law, than they need not doubt, but that God will give them the reward of it, which is life and salvation: and why then do they doubt, if it be true? they fulfil the commandements: then let them not distrust of their wages and hire. Wherefore one of these two must needs follow: If they keep the Law, than they need not doubt of life. If they doubt of salvation, than it is certain they keep not the Law. In one of these two they must needs be found liars by their own confession. But in deed they are untrue in both of them: for it is false, that they keep the Law, which is a yoke that can not be borne of any man, except Christ, seeing it is spiritual, & biddeth us not to sin, neither in deed, neither in word, no not so much as once in thought, Matth. 5. And the other is as false, that we should doubt of our salvation. But in deed the first author of this doctrine, the Pope himself, out of whose shop it came, that great Antichrist, and a man of all abominations that ever were, might well teach this doctrine, and doubt of his salvation, living (as he doth) in filthy fornication with his Curtisanes and harlots at Rome, stirring up Christian Princes to war one with another, to maintain his unsatiable ambition, pride, & covetousness, with all manner of wickedness: Moving likewise the subjects to rebel against their lawful and natural princes and magistrates, discharging them of their oaths and obedience unto their rulers. I say, he that doth these things, and worse, may well doubt of his salvation: for he hath nothing to do in the kingdom of God. And so all his adherents, following his steps & religion, whose lives are altogether most filthy and wicked, may be in the same case and state with their holy father the Pope. But they say, We can by no means be sure of our salvation, because we can not be sure of our perseverance in the faith of Christ unto the end. But this is utterly false: for the scripture saith, that the godly shall continue and persevere unto the end. Paul was sure that he had the spirit of God, and that caused him to be persuaded, that neither things present, neither things to come should be able to separate him from the love of God, which is in Christ jesus our Lord. Then we may be sure, that things to come shall not remove us from God. Again, the love of God is constant and perfit, and whom he once loveth, he loveth with an everlasting love, even unto the end, as Christ is said to love his, john 13. And to whom God hath given this spirit of adoption, as he doth to the Elect, he never taketh it away: but is still a testimony unto their consciences, that they shallbe saved in the end, and continued in the mean season in the faith and obedience of Christ jesus their Lord. Yea Paul is persuaded of the Philippians, (and so must we be of ourselves) that he that hath begun a good work in us, will perform it until the day of the Lord jesus Christ, Philip. 1. And he hath the like to the Corinthians, that God will confirm them unto the end, 1. Cor. 1. And they that are elected, shall continue: For the gifts and calling of God are without repentance, Rom. 11. S. john a man beloved of jesus Christ, and to be believed before our adversaries, doubted not to say and affirm for a truth, in his second Epistle to a virtuous Lady, that the truth which dwelleth in us, shallbe with us for ever. If it shall remain with us for ever, how should we doubt, that it can forsake us at any time, either present or to come? Prove yourselves, saith Paul, whether ye are in the faith: examine yourselves: know ye not your own selves, that jesus Christ is in you, except ye be reprobates? Here he will have us to be thoroughly persuaded, that Christ dwelleth in us, & so to be sure of salvation, unless we will be counted reprobates, which God forbidden. If the Papists will be counted reprobates, let them then doubt of their salvation: if not, then let them recant, & be assured of it with us, and amend their religion and manners speedily. Neither is this doctrine, as some ignorant persons term it, a doctrine of rashness and presumptuousness, unless God's word teach us presumption. But this is a very comfortable doctrine, as at all times, so especially at the hour of death, when our consciences do accuse us, and Satan assault us, and the pains of death come upon us: (I say) this doth comfort weak and feeble consciences not to despair, and the other doctrine of theirs doth lead men the high way to desperation, to doubt whether they shall be saved or no. They say, we must fear. It is true: but not fear to be damned. For there is no damnation to them that are in Christ, which walk not after the flesh, but after the spirit, Rom. 8. Neither must this fear be without faith and hope: for than it is a slavish fear of the whip and scourge, and not a child's fear, to fear to displease his loving father. We must then have the fear of sons, not of hired servants, to fear to offend and displease so merciful and loving a Father, and not to fear and doubt of our salvation: for it standeth not in us, but in a surer rock and ground, which is jesus Christ: and if we believe in him, we shall have everlasting life, john 3. Act. 17. And yet here we must take heed of another extremity, which the Messalians certain heretics, with the Libertines, Anabaptists, & that wicked sect of the family of love, falleth into: for all these presume too much of this spirit of God, and of their revelations, because they join not the spirit of God with his word, but separate it from the word of Christ, and so it is but a feigned spirit of their own fantastical brains, and not from God. Now as the Papists take too little, so these men take too much, and whatsoever cometh first into their idle heads, by and by they attribute it to the spirit of God, be it never so wicked: and so these commonly contemn the outward word and preaching of the Gospel, with the administration of the Sacraments, whereas we know that the spirit goeth, and is given by the ministery of the word, and is joined with it, as Acts. 10. we read, that while Peter spoke the word, the holy ghost fell on all them that heard the preaching, not before the word came: for Christ giveth not his spirit, but by the hearing of his Gospel first preached, as Paul said to the Ephesians, After ye heard the word of truth, the Gospel of your salvation, wherein also after that ye believed, ye were sealed with the holy Spirit of promise, Ephes. 1. Here we see, if any would pretend the spirit without the word, he may be refuted: for they go both together, the word of truth with the spirit of promise. For it is not our part to dissever, or disjoin those two things, which God will have coupled together in one. And therefore the Prophets, which might better have used this prerogative of the spirit than they, called always the people to the word of the Lord God, saying, Hear the word of the Lord, Thus sayeth the Lord: and still, The mouth of the Lord hath spoken it, Esay 1. They pretend not the spirit without the word, although they speak most plentifully by him, 2. Epist. of Peter 1. Chapter. For the prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the holy Ghost. Furthermore another effect of this Spirit is to move the heart of man, when the word is preached unto him: for unless God's Spirit persuade and work in our hearts within, when the preacher soundeth in our ears the outward word, he shall but speak as it were in the air, & beat the ear of man in vain. Paul well considering this, said, that he in deed had planted, and Apollo's another preacher had watered the word, but it is God (sayeth he) that giveth the increase. And we know that God worketh all things in the hearts of his children by this spirit, wherewith he sealeth them after they have heard and believed the word preached, Ephe. 1. and therefore in the place above recited, this spirit is called the spirit of promise, because it doth ascertain and assure us of all the blessings and promises of God that are made unto us. In the Acts it is said, that Lydia a woman being a seller of purple, came to hear Paul preach the Gospel: but mark what Saint Luke saith, whose heart (sayeth he) the Lord opened, that she attended to the things which Paul spoke: So that except God open our closed and hard shut hearts, by the secret inspiration of this holy spirit, in vain shall we either preach, or the people hear. We have need then all of us (before we come to hear his word) pray to God to give us grace to perceive & understand his will and mysteries, & to soften our stony hearts, that they may receive the word, and to circumcise our ears to hear it. This it that David said, O Lord open thou mine eyes, that I may see the wonderful things of thy Law: and again, O give me understanding, & I will keep thy Law. Now David knew very well that all these things were done by the operation of God's spirit, as Paul sayeth, The spirit hath revealed these things unto us, 1. Cor. 2. for it is he that helpeth all our infirmities, Rom. 8. This is the mark whereby God doth seal and print in the forehead, to be seen of all men, those that are his, and without the which no man can truly assure himself that he belongeth unto Christ: for as the same Apostle witnesseth, If any man have not the Spirit of Christ, the same is none of his. Now how greatly this holy spirit is to be desired of all of us, there is no man that hath read the Scriptures, but well understandeth. This made Eliseus, a notable man, the scholar of Elias, when his master bade him to ask of him what he would, that he might do it for him before he was taken away from him into heaven, that he asked his spirit to be doubled upon him, whereby he might the better serve the Lord and his Church in his vocation and calling, 2. King. 2. and so by this spirit he wrought wonderful miracles, and did much good by it to the whole kingdom of Israel. We see by this petition of this notable father & godly man, what we also should especially desire of God in our prayers: not riches or wealth so much, which all do perish, but this holy spirit which liveth & remaineth for ever in them that have him, and can never be lost or taken away. And this is the self same thing that our Saviour Christ would have us to ask in our prayers of God his father: for speaking of prayer to his disciples, he showeth that God his Father is most ready to give us our requests, as soon as we ask of him: as our earthly father is willing to bestow that upon us which he is able to give. And of all other things that God giveth, he maketh mention of this spirit, saying, If ye which are evil, can give good gifts unto your children, how much more shall your heavenly Father give the holy Ghost to them that desire him? Luk. 11. Signifying this Spirit to be the excellentest gift that God could give, or we desire of him. We have now heard the meaning of this article, of the holy Ghost, what it is, and what are the wonderful and comfortable effects of it in the Church, and how the Lord hath promised never to leave his destitute of it unto the world's end: We have seen also how we must believe in him, as the true and everlasting God, equally proceeding from the Father and the Son, because he is the power and virtue, whereby they do work and create all things. Seeing therefore this heavenly spirit is so necessary and so great a treasure, let us that are true Christians most dutifully thank our heavenly Father, for bestowing of him upon his whole family here in earth, and upon every one of us that are his servants, whereby we are known in the world, and among ourselves, that we are his own. And let us also pray unto our Lord jesus Christ, the sender of this holy spirit, to kindle and stir him up in our hearts daily more and more, that by his assistance, we may have an earnest feeling and loathing of our sins, and so be brought to do his will and pleasure, with a careful keeping of all his commandments, until we all come to a full perfection in jesus Christ, even unto that hope which is laid up for us in the new and heavenly jerusalem, which Christ hath purchased full dearly for us, with his own precious heart blood. To whom with his Father, and the holy ghost, three persons in trinity, and yet one God in unity, be rendered all praise, honour, glory and thanks giving, both now and for evermore, Amen.   

The ninth Lecture upon the ninth Article of our Christian faith:  
The holy catholic Church, the communion of Saints.  
WE have declared already unto you, three parts of this our Christian faith: the first, wherein we do believe and confess the Father to be the Creator and maker of all things: the second part, wherein we acknowledge the Son jesus Christ the redeemer of mankind: the third showeth unto us the holy Ghost, the comforter of our hearts, and the confirmer of all these things which are contained in these former eight articles, which we have proved all out of the everlasting word of God. Now followeth consequently the fourth part of our Christian belief, which is concerning the Church, the ninth article with other three which are annexed unto the Church, as the especial blessings and benefits which flow and issue out of the former parts, and always do accompany and follow the spouse of Christ. The causes and matter of our salvation being already handled, the effect doth follow, which is the Church: Otherwise in vain should God create, and Christ redeem, and the holy Ghost inspire and confirm these benefits and gifts, unless there were some that might be partakers of those treasures, brought out and founded by the blessed Trinity. Again, seeing the kingdom of Christ is everlasting, it is very necessary and requisite, that there be always some which may acknowledge him for their King and governor. To this end hath Christ his continual Church, and shall have to the end of the world, as he hath had ever from the first beginning. The meaning therefore of this article, is this: I believe that God almighty hath always had from the first creation of the world, and hath presently, and shall have unto the consummation of the world, his Church here in earth, which is, the communion of Saints, that is to say, a company and congregation of faithful men and women, which do truly believe in jesus Christ, acknowledging him for their only Saviour, and serving him according to his word, receiving his Sacraments, and taking hold of all his mercies and benefits by faith only in his blood: and for this cause do we believe that there is but one true Catholic Church, and no more which shall continue for ever, although Satan and his ministers go about by all means possible to overthrow and subvert it. We are then taught here to believe, that there is an universal Church of Christ, and not to believe and trust in it, as we do in God: for that were idolatry, to trust in men and put our confidence in them. But we must trust in GOD only, and not in this Church, as the Papists would bear us in hand: because the Church is but the company of the elect and chosen, and are men. Now we can not believe and put our hope in any thing that is a creature, for that were blasphemy to say, and we are also accursed if we do so, as the holy Prophet jeremy hath by the mouth of the holy Ghost forewarned us, saying, Thus saith the Lord, Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord: for he shall be like the heath in the wilderness, and shall not see when any good cometh, but shall inhabit the parched places in the wilderness, in a salt land and not inhabited, jer. 17. By these words then of the holy ghost, we learn, not to believe in the Church, but that there is an holy Church of Christ in this world every where dispersed and scattered abroad through the face of the whole earth. This article doth declare unto us what the Church is, terming it the communion of saints, or fellowship of the godly, either with Christ, or else with themselves in love: furthermore what manner of Church this is, is here likewise set down, that it is holy, by reason of Christ her head: & catholic, because it is not tied to any one place, as Rome, but generally is in all places of the earth, tossed as a ship upon the sea from one coast to another, as pleaseth God to dispose of it. To these things, two other points may be adjoined, to make up the perfect discourse of it, and to the which all other things incident to any manner question of the Church, may be easily referred. The one is, to consider who is the universal head and governor of this catholic Church: the other, by what true marks, notes, signs, and titles, this Church may be known, and discerned from the false and counterfaite synagogue of Satan, that is, from the whorish and babylonical strumpet of Rome, which falsely taketh upon her the name of this chaste wife and spouse of Christ, being an unclean and a most adulterous harlot, which hath long ago forsaken her bridegroom jesus Christ, as it shall (God willing) hereafter better appear, in the discourse and tract of this matter. Seeing the Church is likened to an house, 1. Timothy 3. and every house is builded and governed of some man, Hebr. 3. it is necessary that this house also, which is the Church of the living God, have some builder & head of it to look unto it, which is both able to do it, & most ready to help it. The builder of this Church is jesus Christ, Mat. 16. 18. & he is the only head of it, as S. Paul doth prove most manifestly unto us, both in the 1. & 4. chap. of the epistle of the Ephesians, and the 1. chapter to the Colos. saying, God hath made all things subject under his feet, and hath given him over all things to be the head to the Church, which is his body, even the fullness of him that filleth all in all things. And again, Let us follow the truth in love, and in all things grow up unto him, which is the head, that is Christ, by whom all the body being coupled and knit together by every joint, for the furniture thereof, according to the effectual power which is in the measure of every part, receiveth increase of the body unto the edifying of itself in love, Ephe. 4. So in the Colos. 1. 18. He is the head of the body of the Church. Out of this doth the body of Christ which is his Church, receive a special and singular comfort against all temptations, that they shallbe defended & preserved for ever: for Christ can not forsake his body, he can not but love it, & nourish it, with those spiritual graces which come & proceed from him the head & fountain. For as we see in the body natural, how that the head receiveth not meat for itself, but for the cherishing and increasing of the strength of the body, and the rest of the members: so the Lord jesus is not an head for himself, but for us, neither hath he received all power and authority of his father, with the fullness of the holy Ghost, to keep it to himself, but to give and to impart it most lovingly and liberally to his true members, to make them to grow up more and more, till they come to a perfection in him. If Christ therefore have strength, holiness, power, and all other good gifts and graces of the spirit, then may the Church assure herself of them all, because the wife may reckon that all the goods and lands of her husband are hers: and we know that the Church hath this dignity and prerogative, which is inestimable and full of wonderful love, that she is counted and called, as she is in very deed, the chaste wife and spouse of Christ here upon the earth, to whom he is joined with the conjunction and fellowship of his heavenly spirit. I have (saith Paul) prepared you for one husband, to present you as a pure virgin unto Christ, 2. Corin. 11. Cantic. 4. Ezechiel 16. Ephesians 5. What noble man will be content to take a poor wretched beggerwoman out of the streets, full of rags and filthiness, to make her his wife? And yet the Lord jesus hath done greater things in mercy for us, than this: for when he passed by, he looked upon us, and behold, our time was as the time of love, he spread his skirts over us and covered our filthiness, yea, he swore unto us, and entered into covenant with us, and we became his own. So is the Lord in marriage become now our head, and we his spouse: let us then take heed that we admit no others into his love, or defile ourselves with whoredom and idolatry, in giving our faith and allegiance to strangers and false gods, whom we know not. Our husband is very jealous over us: he can not abide another man to be admitted unto his bed, for that were spiritual fornication and adultery before him, which he will punish most severely, as he did in the Israelites which broke covenant with him, and betook themselves to Idols, and bowed down to them in stead of him, as the Prophet declareth, Ezechiel 16. Seeing then Christ is appointed the head of his Church, and that one wife (as there is but one body, which is the Church) can have but one husband to be her head, and one house, but one Lord and master to rule it: what wickedness is it to say that the Pope of Rome is an universal head over the Church? Is not this to take away Christ's room and dignity, or rather is it not to make the Church a monster to have two heads in one body? But they say that the Byshope of Rome is the visible head in Christ's stead: but this they can not show by Scripture, neither doth the Church require any such head: for Christ is present with it, as he hath promised, Mat. 28. I am with you always, even unto the end of the world. If the Pope be a visible head, why is he not seen of all men? why doth he not govern all men in the Church, and give nourishment unto them, as the head ought to do? This he doth not: wherefore he is no visible head, as he doth pretend. And surely to be the general head over all, is too great a matter & enterprise for any mortal man to take upon him. I am sure the Pope will grant himself to be a member of this Catholic Church: If he then be a member, how can he be an head, except the same thing shallbe both an head and member, which is very absurd & monstrous? If he say, that as he is a member, Christ is his head only, and not another: why shall not Christ be as well a head for all? These things (we see) are very childish and fond. But yet they apply and say, that Christ said to Peter, Thou art Peter, and upon this rock will I build my Church. First note, he saith not upon thee Peter will I build, but upon this rock, meaning, the faith of Peter's confession, which confessed him to be Christ: therefore by the rock he meant himself. For when Peter had said, Thou art Christ the son of God, Christ said to him, Upon this rock will I build my Church: and in that place he giveth no more to Peter in the keys, which is the binding and losing of sinners, than he giveth to them all else where, as in joh. 20. when he said, Receive the holy Ghost: whosoever's sins ye remit, they are remitted, & whosoever's sins ye retain, they are retained. Here all have as much as Peter: and if they will believe the fathers, which they brag of much, they do never refer this unto Peter alone, but to the rest of the apostles & to all faithful ministers of jesus Christ. As Origen in his 1. homi. upon Mat. & so doth Cyprian, Ambrose, Jerome, & Augustine. And what hath the pope to do with these words, which followeth not Peter, neither in life nor doctrine? A strange thing it is to see, how they build their kingdom upon Peter, and whatsoever is said of him, they take it to themselves. But before they can prove any thing in deed, they must prove these three points unto us, if they will have the Pope to be the supreme head of the whole Church, which they shall be never able to do by the scriptures, as long as they live. First, they must prove that Peter was chief and head of all the Apostles. Secondly, that he was at Rome, and sat there as Bishop general. Thirdly, that he left all the title and pre-eminence of this seat to his successors whatsoever. If they prove the two first points, (as they can not) yet they make nothing against us, although we should grant it them, unless they prove the third, (which they shall never be able to do) that Peter hath left all his authority to his successors after him for ever. Forasmuch then as the Pope neither is nor can be any ecclesiastical head to this Church, but Christ jesus alone, which is always present with it, & ever walketh in the midst of the seven golden candlesticks, so that he needeth no vicar general, or universal B. let us, dearly beloved, as we love the Lord jesus our head, and tender the salvation of our own souls, flee far from the Pope and all his adherents, traditions, decrees and pardons, lest he make merchandise also of our souls, as he doth of a great many, both in Rome & Spain, and else where. This being set down as a most certain and sure principle, that Christ is the head of this church, it would be seen what authority this church hath, and what rule or power is granted unto it. If the Papists will grant, (as they can not deny, but) that this church is the wife, & chaste and obedient spouse to her Lord and husband jesus Christ: If (I say) they will admit this, this controversy between them and us, of the authority of the Church, whether it be greater than the scriptures, and word of Christ, shall not be hard to discuss, but soon ended. For what authority & jurisdiction a wise man will grant to his wife under him, that liberty is to be granted to the church under Christ. If it be reason and just, that a wife should not control, or be superior, and above her husbands word and commandment, having a wise and discrete husband, to govern and command her: then is it no reason or right (whatsoever the papists say) that the authority of the church, which is the wife, should be greater and of more force, than the word and will of the husband Christ, seeing that S. Paul saith, Eph. 5. 24. that the church is in subjection to Christ, and from thence draweth an argument of the obedience and subjection of wives to their husbands, which surely can not be so in every thing, as Paul there willeth, except the Church be in subjection, and under the authority of the will and commandment of the husband in all things. If they will not permit, but think it unreasonable, unless they go against scripture, that the wives authority should be either equal or superior to the husband, why then do they suffer and teach, that the decrees and constitutions of the church, to make articles, laws, sacraments, and other rites and ceremonies, are above the authority of the written word? and so consequently above Christ himself, which can not be separated from his word and will, which he will have us to receive as himself? For speaking of his Apostles and other ministers, that brought his word to the people, he saith, He that receiveth you, receiveth me, and he that despiseth you, despiseth me. And therefore, when the adversaries say, that the authority of the Church is greater than the word and scriptures of God, what do they say else, but that man is above God, & the wife above the husband? The one is blasphemy, and the other absurd. We see then by these things, that the authority of the church, is to obey Christ in all things, and to do such works and business as he hath commanded in his word, except it be in indifferent matters, not repugning unto the word, nor hindering godliness, and being void of superstition, and without clog of conscience. The Church is compared and likened to an house, 1. Timoth. 3 or to a family: and shall the household and family be above the authority and will of the master? shall the servants and children have greater authority in their doings, than the Lord and father of the house? How do these things agree together? And how hath Satan (the God of this world) blinded the eyes of the Pope and his shavelings, that the light of the glorious Gospel of Christ should not shine unto them? But let us hear their proofs and arguments for this authority. The church (say they) hath allowed and approved the scriptures, & discerned the false from the true, admitting the Gospel of Matthew, Mark, Luke, and john, and rejecting the Gospel of Nicodenius, and Thomas with others: therefore it is above the scriptures. A goodly argument and reason. As if they should argue thus: I do allow and approve the authority of the prince, therefore I am greater and above her authority. If they would make this reason with her, as they make the like with jesus Christ, they might (peradventure) come short home, and be found traitors to her, (as in the supremacy of the Pope they all are, if they hold their own doctrine & maintain it,) as they are to jesus Christ, their chief prince. Again, one man telleth another which is the king, and discerneth him from one that is not the king: therefore he that doth thus tell and discern the king from another man, is greater than the king in authority. This is their reason, & all one. The church (forsooth) because it hath discerned the true writings of the holy Ghost, from those that were counterfeit and false, therefore they will have the church to be above this word: which is utterly false, and in no point followeth. They might by this reason prove themselves, or others to be above God himself, because many can discern and tire the true and living God from the forged and false gods, and they can tire and separate the true spirit from the lying spirit: therefore they are greater in authority, than this spirit of God is. Who seethe not these things to be so childish, that they need no refutation at all, because if they be once examined by the touchstone, they fall of themselves, and do easily descry what they are? Well, let us hold this for a ground most certain and sure, which can not be shaken: that the word which Christ hath spoken in his father's name, the same shall judge in the last day, as he himself saith, john. 12. verse 48. Then if the word be judge, it is (belike) greater, and above them that must be judged by it (which is the church) in the latter day, even as the judge here is of greater authority, than the party whom he judgeth. And here by the way falleth to the ground, another false position of theirs, that say the interpretation of the scriptures must be according to the church: nay it must be according to the word, which is the judge: for if this be a matter of controversy, who shall determine and decide it, but the ordinary judge? as we see the laws must be interpreted, not according to the censure and judgement of them to whom they were given, but after the will and meaning of the judge and law giver, which made them: so the scriptures must be interpreted by the scriptures, and the word, by the word, and that which is spoken obscurely in one place, by that which is declared and uttered more plainly in an other place. As for example: The papists, to prove that sins may be forgiven hereafter in an other world, in their feigned purgatory, bring this place out of the 12. chapter of Matthew, where our saviour saith, that he that speaketh a word against the holy Ghost, shall not be forgiven, neither in this world nor in the world to come: Ergo say they, to establish their purgatory, some sins may be forgiven after this life, and where is that, but in purgatory: but if they had read the third of Mark (handling the same matter) and conferred one place with an other, they should have seen there, that our saviours meaning was to show, that the horribleness of this sin was so great, that it should never be forgiven: for these are his very words there. Verily I say unto you, all sins shallbe forgiven unto the children of men, & blasphemies, wherewith they blaspheme: but he that blasphemeth against the holy Ghost, shall never have forgiveness, but is culpable of eternal damnation, Mark. 3. So likewise is that place in Matthew of the keys expounded in john 20. by remitting or retaining of sins by all the Apostles, and not by Peter only. Now out of this note that Christ is the head and only great shepherd of his church, cometh forth many good & fruitful branches for this whole church, that is, many good lessons for us in doctrine & manners: For if Christ be the head of this congregation, than it shallbe perpetual and for ever, because the head of it is for ever, therefore the body must be so also. As the Lord promiseth in jeremy cha. 31. saying, This saith the Lord, which giveth the sun for a light to the day, and the courses of the moon and of the stars a light to the night, which breaketh the sea when the waves thereof roar, his name is the Lord of hosts. If these ordinances depart out of my sight, (sayeth the Lord) then shall the seed of Israel cease from being a nation before me for ever. Thus saith the Lord, If the heavens can be measured, or the foundations of the earth be searched out beneath: then will I cast off all the seed of Israel, for all that they have done, saith the Lord. By the which words the Lord meaneth that his church shall continue for ever, as the sun, moon & stars do: which surely is very comfortable to all his, to consider that they shall be for ever, as their head is, and have immortality with him. Again, if Christ be from the beginning, than he hath had this church also from the beginning: first in Adam, then in Abel, and Seth, and so forth in Noe. And this he hath, and will preserve: for they are his members, whom he loveth, and feedeth as a father doth his dear and own children, Psalm. 103. And if Christ be the head of it, it must needs be holy also, as here we do believe. For how should the body be unholy, when the head is so holy? although this holiness be not full and perfit here, (for the church is in a continuail warfare and fight against sin and wickedness,) yet it shall be perfected hereafter, when it shallbe fully joined with her head in heaven. In the mean season it is called holy, because it contendeth for holiness, and because the holiness of Christ is imputed unto it: but this is not in itself: for the church is taught to pray daily, Forgive us our trespasses: and there is no man without sin that liveth here in earth, 1. joh. 1. yea this church may, and hath erred, as every member particularly may err, as Peter did in the vocation of the Gentiles, Act. 10. and in dissimulation, in eating with the Gentiles, & withdrawing himself from them again, when james came to him, and was justly therefore reprehended of Saint Paul, Gal. 2. Then if Peter erred, so notable & singular an Apostle, others may err also, but yet return with Peter: yea the whole church at some time have erred, as all the Apostles doubted of Christ's resurrection, and yet they were the Church of Christ, and the best men and most perfit that were then alive, Mark. 16. verse 14. This I say to that end, that none should imagine such a perfection in the church, as the Anabaptists do and others, which can not be attained unto in this life: And therefore because they see some abuses, some dissolute persons, and some errors in the Church (which is like a field that hath corn and tars in it) they by and by depart from it, and break and divide the unity of the Church, by their ignorance and frowardness, not knowing that the kingdom of heaven (which is the Church) is compared of Christ himself to a net cast into the Sea, that taketh both good and bad fishes together in it. Mat. 13. I speak not this, to maintain any thing that is amiss, if it may be reform by order. For I wish all things to be well, which are out of order in our church, and I hope God will in his time cut off all disorders: but I speak it to this end, that none should separate himself from hearing the word and receiving the Sacraments, and from public prayers in the congregation. If all things in the ministry be not so perfect as every goodman would desire, and as the word of God requireth it should be, we must in deed contend and endeavour for a perfection, as much as lieth in us, which I pray God may be earnestly sought for of every one in his vocation. But they that are private men, must help with their prayers, their tears and groanings, and must seek to further this work by continual intercession to the Lord, and never to leave off, neither to give him any rest, until he repair, and until he set up jerusalem the praise of the world. And so for Zion's sake, they must not hold their tongue, until the righteousness thereof break forth as a light, and the salvation thereof us a burning lamp. Which God put into the hearts and minds of them that have authority in the building and repairing of this spiritual Church unto the Lord. For Christ himself frequented the temple at Jerusalem, and there taught the people his father's will, although the high Priests, the Scribes, and Pharisees had made it a den of thieves, and wonderfully corrupted all things in it, both by their doctrine, and also by their manners: neither did Paul separate himself from the church of the Corinthians, although many abuses had crept in among them, in so much, that some denied the resurrection, the chiefest point one of them in Christianity, yet notwithstanding all this, he called it a Church, and the Corinthians sanctified in jesus Christ. And so we see he did not withdraw himself from them, but vouchsafed them the name of the church, and goeth about (as we should all do,) to bring them to the purity of the Gospel again. Thus much for this point: let us return to our purpose. Christ being the head of this church, it shall not be hard for us to discern who are the members of it, and who appertain unto the same. This church is said to be holy, and the communion of saints: then all they that are holy, & sanctified by the spirit of jesus Christ, are of the number of this congregation: for if they will be of his body, they must have from him holiness, which hath said. Be ye holy, for I am holy: & they ought to resemble him in their life & conversation, in godliness, in integrity, in innocency & all other christian virtues. We see then how we ought to endeavour to be like him, & these are the words of S. john, where that he saith, He that remaineth in him, ought even so to walk, as he hath walked: That is, he must be incorporated & engrafted to the body of Christ, otherwise there is no salvation for him. He is the true vine, and we are the branches: if we abide in him, we bring forth much fruit, & we shallbe purged to bring forth more fruit: but as the branch, except it abide in the vine, dieth & withereth away without any fruit, and is cast into the fire: so is every one, that is not of the body of jesus Christ. Let us therefore endeavour to be of this body, for without the Church is no salvation, as all perished by the waters, which were not in the ark of Noah, which was a true sign and figure of the church, 1. Pet. 3. And as the hand cut off from the body, dieth, and lacketh life: so it is in the mystical body of the Church, no life without the body of Christ: and that is the thing that is meant in these places of holy scripture. In the thirteenth chapter of Ezechiel the Lord threateneth the false prophets, that his hand shallbe upon them that see vanity, & divine lies, saying, They shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel. Whereby he excludeth them from his church. So it is said in joel the second, In mount Zion and jerusalem shallbe deliverance, as the Lord hath said. The like is in Abdie: but most notable is that place in the second of the Acts, where it is said, that the Lord added to the church from day to day, such as should be saved: giving us thus much to understand, that unless they be in the church, there is no salvation for them. By this than we gather, that if they only be members of this church, which believe in Christ, and are holy, than the Turks & jews, which believe not in Christ, but persecute him most deadly, are not of the church, because they are not united & joined to this body. Likewise all the Heretics, which have broken the unity & peace of this Church, some by denying the humanity of Christ, and some his divinity, are not to be counted members of Christ, neither they that have departed from the fellowship of the godly and saints of God to Antichrist, can have any part in this congregation, or be heirs of life, unless they return again with speed to the Church. Here likewise are all Atheists and ungodly livers shut out from this church. For they communicate not with the saints, either in life or doctrine, neither do they relieve the poor and afflicted members of jesus Christ with the blessings which God hath bestowed upon them: so that there is no communion of brotherly love among them, whereby they should be known to be of this holy body. Now that we know that Christ is the head of this church, (as is proved) let us come to the second point, to see by what marks and tokens this true church may be discerned from the false & hypocritical synagogue of Satan. For this standeth us greatly in hand to know, otherwise we may be deceived in taking the one for the other. Two signs there are whereby the church of Christ is known: the one is the preaching of the word of God, contained in the old & new Testament, & is divided into the law & Gospel: so that where this word is sounded out by the preachers, purely & sound, without mixture & corruption of man's traditions, & received reverently, there is no doubt the church of Christ, as Christ himself doth witness, My sheep here my voice & follow me. This is then the first & principal note of the church, to hear Christ's word, john 10. and where this word wanteth, there can be no church. For Christ doth sanctify & cleanse it by the washing of water through the word, Eph. 5. This made the prophets in old time to be careful that they brought nothing but the word of God to the people, saying. Hear the word of the Lord. The mouth of the Lord hath spoken: and always they brought the people when they were gone astray, to this word & commandment of the Lord. This made S. Paul to say, that he had delivered no other thing to the church of the Corinthians, than that he had received of the Lord, 1. Cor. 11. Neither did Christ, when he sent his Apostles abroad to preach, give them liberty to preach what they list: But go and preach, (saith he,) teaching them to observe all things, whatsoever I have commanded you: restraining them always to his word, whereby the church is gathered together, not the word unwritten, which they call unwritten verities, & that traditions of the Apostles, and the church, but the word written only. For of the other we have no certainty, yea their unwritten verities are against the written verity and word of Christ, which is a thing very absurd. For the word written doth allow all meats to be eaten with thanksgiving without choice, any apparel to be worn without difference: neither doth it condemn matrimony in any degree or estate of persons, as they do in the ministers of the word. Now their unwritten verities do forbid all these things, and a great many more, which are contrary to the word revealed. Well, let us hold this point diligently, that the word truly preached, is the first note to know this church by: the other note is the true use & administration of the sacraments, instituted by Christ himself, which are two in number: the one is Baptism, wherein we are admitted into the fellowship of this Church of Christ, and by the which we are assured of the remission of our sins by Christ's blood, as we are sure, that the water doth outwardly wash the body and spots of the flesh. This Sacrament doth Paul call the washing of the new birth, Titus 5. and saith, that all they that are baptised unto Christ, have put on Christ. Furthermore the Lord jesus doth not think it sufficient, or enough to admit us only into his house and family, by this sign of Baptism, but doth also being admitted, feed us continually with heavenly and spiritual food unto everlasting life, which is done with the other Sacrament of his precious body & blood, called the Communion or the lords Supper. So that as the shepherd doth not only gather his sheep into his fold or sheepcote, but doth also provide meat for them, and pasture: and as the master doth not only entertain his servant into his service, by giving him his livery coat and badge, whereby he is openly known to be his man, but doth provide and give him meat & drink daily to feed him: so surely doth the Lord with us in these Sacraments. For by Baptism doth he admit us to his service, and by the Supper doth he feed us, that we perish not with hunger. So that where we see these Sacraments duly administered, without any inventions of man's wit or brain, the one with the word and water, the other with the word, and bread and wine, without other superstitions and additions, there we may acknowledge the Church of Christ to be present, and he in the midst of them, according to his word, as he hath promised, Where two or three are gathered together in my name, there am I in the mids of them, Matth. 18. Now these Sacraments are in some things unlike. Concerning the first, which is Baptism, it is to be used but once of a Christian man or woman, and not often: as the jews used but once to circumcise their children, which Circumcision was a sign of our Baptism, which we have in stead of it: so this Baptism of infants is not to be iterated. For even as a man is borne but once, so once baptizing is sufficient, to signify our new birth in Christ. Therefore they were overseen, which would have it to be iterated and done again, as Saint Cyprian was in that error. The other Sacrament must be often used of every Christian man and woman, as the jews used many times and often, every year to eat the paschal Lamb or passover: so must we also often resort to the lords Table, but still with reverence, repentance, and faith to eat and feed spiritually upon jesus Christ his body and blood. For this Sacrament came in the place of the passover: so that as they remembered their coming and delivery from the bondage and thraldom of Egypt and Pharaoh by this Lamb: In like sort must we remember by this Sacrament our redemption by Christ from the devil and hell, from the slavery of sin, whereof the jews deliverance both in Egypt and Babylon, were most lively signs and figures unto our eyes, to behold that which Christ hath done for us in dying for our sins upon the cross, that we might be made righteous in him, 1. Corinth. 1. Now the oftener we remember this which is done, especially in the Communion, the better it is for us, always remembering this, that we come thither with examination of ourselves, as the Apostle willeth, lest we come to judgement and condemnation. This then is not to be done at Easter only, as the blind custom of the Papists was, but at other times also, except they will make it sufficient for a man to eat once in a year, to feed his body: wherefore as we often use to eat corporal and earthly food to feed the body, which otherwise would starve: so must we frequent this Supper, which is holy, many times & often to feed our soul, which is more necessary than the feeding of the body: and the meat of the one must be had, and a great deal sooner than the provision of the other, I mean, of the body, which is but mortal. These are the outward signs, whereby the Church of Christ may be known from the temple of idols. I am not ignorant that there are other signs, as the holy Ghost, and faith, which because they are inward, and known to God, and every man's own conscience, I let them pass, I only speak here of the visible signs and marks of the church, whereby it is manifested unto men, such as the word and Sacraments be. If then these be the signs of true Christians, let us that are English men, use them diligently, let us in season and out of season hear the word, & with reverence embrace it, & let us withal confirm it in our hearts, as with a seal, by the reverent receiving of the sacraments of our Lord jesus Christ. This ground being laid, that the Church is known by the word of Christ, and his Sacraments being used as he ordained them, we can not acknowledge the Church of Rome to be this Catholic Church of Christ: for she hath not these marks in her forehead. For it is most manifest, that she hath burned this word of Christ in the fire, and refused it, and in stead of it set up the word of man, the decrees of Popes, and constitutions of their own, as the lives of Saints in their legend, which is full of abominable lies: they maintain their own traditions above this word, and have them in greater estimation: so that the neglect of their own trumpery, as to eat flesh in Lent, or to break their fasting days, is more severely punished by them, and made a greater matter than the open contempt of God's Laws: For the adultery of their Priests, Friars, and their Nuns, was counted but a light matter, & no sin with them. Here we see what all the world may judge of them, and these things to be true, experience itself doth testify. And if at any time they gave the people the word, which is called of Paul the sword of God, wherewith all Christians ought to fight, and therefore should be common as well to the laity as the Clergy, as they term them: If, I say, they gave it at any time unto them, yet they gave it as a sword in the sheath, that is, in the Latin tongue, wherein they understood nothing at all, contrary to the express words of Paul, saying, That all things should be done to edification in the Church, and that he had rather speak five words in a known tongue, than five thousand without the understanding of the people, 1. Corinth. 14. I say these men are guilty of the death of the lords people, which send them out to fight with their enemies, and yet take away their weapons and sword from them, and so leave them naked and bare to the spoil of the enemy. This did the Church of Rome, when it first took away here with us the scriptures and word of God in English from the people, and fed them with toys & fables of Bevis of South Hampton, and such like fabulous books, which were invented by the devils instruments to keep the people from reading of the holy Scriptures. And no marvel if they did so, that is, take away the word from them: for they knew well enough, that if the people had the Scriptures in their own tongue, they would quickly see and perceive their knavery and treachery, that they so closely used in corners. But when they had put out the candle, they played many sluttish parts, and no man saw them, although the Lord than winked not at them, but hath in his good time disclosed them to their shame, his name be praised therefore. We see then, that this false church of Rome hath dealt with the Scriptures and the people, as the Philistines handled Samson, for they put out his eyes, and then they led him whither they would: so the Papists, when they had subtly put out the eyes of the people, in taking from them the light of God's word, and the Gospel of Christ: they brought them where they listed, & made them believe what they would. They thought good to be ill, & ill good, they called sweet sour, and sour sweet: light darkness, and darkness light: and all because they had not the word, which was the true light unto their paths, and a lantern unto their feet, Psal. 119. Then was it altogether thought good and godly to go on pilgrimage, to offer to saints, to pray to them, to have images in Churches, to bear candles, to kiss the Pax, to go on procession, with a thousand such trumperies, which we were delighted with, as young children in toys and trifles: whereas now we willingly condemn them, and are ashamed of them, because we have the light, which hath made them manifest, and showeth unto us, that we henceforth be no more children, wavering & carried about with every wind of doctrine, by the deceit of men, and with craftiness, whereby they lie in wait to deceive us: But let us follow the truth in love, and in all things grow up into him, which is the head, that is Christ, Ephes. 4. ver. 14. & 15. By these things we see, that Rome is not the true Church, because it hath forsaken the word of God, whereby the Church is gathered together, as men to battle, by the sound of a drum or trumpet. Now as they have done in the word in mangling it, so have they in like manner corrupted and altered the true use of the Sacraments, both in adding unto them, and taking away from them, not being contented with the simplicity and that order that Christ used them in. To Baptism have they added of their own, spittle, cream, and salt, with such like trash: the cup have they taken away from the common people, and say it was ordained for the Priests only, when as our saviour Christ said, Drink ye all of this, Matth. 26. They say, not all, but the Priests only: so that when Christ saith one thing, they say another contrary unto it. Furthermore they worship the bread, and say that it is turned into the body of Christ, & become God, where they commit both idolatry, in worshipping a creature, as the bread, and blasphemy, in that they say it is God. Seeing then they have not these marks for their church, let us see what marks they show unto us. First they say that their Universality or multitude, is a sign of the Catholic Church: but this is utterly false, confuted both by the testimonies and authorities of the scriptures, and also by many examples out of them. For first, if multitude make the Catholic Church, than the Turks and Pagans shall be the Church, sooner and before the Papists, as the event doth show, for they are more in number then the Christians, or their pretended Catholics, which yet I think they will not grant to be the Church. But they will say, Among the Christians the greatest number are the Church. If this be so, then said not our saviour Christ truly, when he called his Church a little flock, saying: Fear not little flock, for it is your father's pleasure to give unto you the kingdom, Luke 12. He should have said, great flock, according to the Papists opinion. Again, when one asked our saviour Christ, whether there were few that should be saved: he answered in effect that it was so, saying, Strive to enter in at the straight gate, for many, I say unto you, will seek to enter in, and shall not be able, Luke 13. Here Christ sayeth flatly, that many, that is, the multitude, shall not enter in at heaven gates, which yet notwithstanding must be saved, if the Church, as the adversaries say, consist of multitude, for the Church shall be saved. Here Christ excludeth multitude from his Church and kingdom, and in the 7. of Matthew, we shall see that he maketh paucity and the small number to be an argument of his Church, quite contrary unto the blind Papists, saying, Straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it. Are there few that find this gate? then are there but few of this Church of Christ. Wherefore we have the more need to watch, to strive, and to contend to be of this small company, for surely many are called to the Gospel, but few, and very few are chosen. But let us see the examples of the holy Scripture. Was not Noah only found righteous with his household before the Lord, when the flood was brought in upon the wicked world? For all flesh had corrupted his way before God, Genes. 6. Was the greatest multitude in Sodom found to be of this Church of God? Surely if it had been so, Sodom had not been destroyed. But there were not ten righteous men to be found within it, only Lot with his wife and two daughters escaped the fire, all the rest were wicked, and therefore most fearfully consumed with fire and brimstone from heaven, to make others to fear th● like sins, as Saint Peter sayeth, Gen. 19 2. Peter 2. There came but two into the promised land of Canaan of all the six hundred thousand men, beside women and children, that came out of the land of Egypt, and they were josua and Caleb: the rest justly perished in the wilderness for their unbelief and disobedience. But let us see further, when this Church was more increased in the times that followed. Was not Elias only against the four hundred false prophets of Achab and jezabel? 3. Reg. 18. And did not he think, that there had been none alive that appertained unto the Lord, but he only? And although the Lord said unto him, that he had reserved unto himself seven thousand, that had not bowed the knee to the idol Baal: yet was that to the multitude and number of the wicked that were then in Israel? Again, was not the kingdom of Israel far greater than the kingdom of juda? and yet was the true worship and service of the Lord only with the jews in jerusalem, and not in Dan, or Bethel, where were the golden calves of jeroboam? Was not Micheas in his time only one Prophet that was good, against four hundred lying prophets of Achab? He was overcome there by multitude, and yet he had only the truth and word of the Lord on his side, 3. Reg. 22. If we list to come nearer the time of Christ under the Gospel, we shall see the fewest to hold with him. Was not the whole multitude of the jews with the chief Scribes, and Pharisees, and high Priests against Christ, and condemned him to death: crying, Crucify him, crucify him, john 19 afterward in the succession of the Church, we shall see the Christians to be the smallest number. Universality then and multitude, is no argument of the Catholic Church of Christ: but rather the contrary may be affirmed, the least number to be his. Secondly they will have Antiquity to be a note and token of this Church: If they will stand to Antiquity, and long prescript and continuance of time, even here also must they needs fall. For their Mass with her relics was never heard of within the space of five hundred years at the least after Christ, as a godly and learned man doth avouch unto them, which if they could prove: he would have subscribed unto them: and their transubstantiation was never spoken of, before the Council of Lateran: and so all their trumpery hath been patched together by Popes and Councils at divers times. Whereas we can prove our holy Communion even from Christ and his Apostles, using it in the same order with bread and wine in a known tongue, as he did to his Apostles. If their Mass be of such great antiquity, as they bear us in hand, it is great marvel that the very name of it can not once be found or read of in the Scriptures: but it is an unknown name, for an unknown thing. Here we see antiquity doth confute them, although antiquity be not always a good argument, to prove a matter by. For if it were, than murder should be good, which is as ancient as Cain the second man that was here upon the earth. Gen. 4. From the first king of Israel, which was jeroboam, (after that the kingdom was divided in Solomon's time) until the last king of the same kingdom, which was Hoshea, the golden calves were still maintained, which were erected first of all by jeroboam, and continued for the space of three hundred years, or there about. And yet for all this, was not their religion good, although they received it still by tradition & custom from their fathers, by the prescript of so many years. For the Prophets notwithstanding did still reprehend the idolatrous and wicked kings for their superstitious worshipping of these calves, which they should not have done, if the argument of our Papists be good, to bring and allege their forefathers, custom, traditions, Councils, and antiquity: for then Achab might have said unto Elias, if this be true, why dost thou reprehend me for this worship? I have received it from the first king jeroboam, and my fathers have lived and died in it, and I have antiquity to plead for me. But Elias knew well enough that this was no argument, and therefore took him up sharply, as we may our Papists, although they have had their Masses these seven or eight hundred years. Again, if antiquity or custom be a general rule to confirm a doctrine in religion, then might the Pagans and ethnics have alleged against the Apostles these things, when they came to preach Christ jesus crucified unto them, and to alter their old religion, wherein they had continued so long. We see then that antiquity favoureth them not at all, neither yet can they father their Church and religion, which they have at Rome, upon the succession & ordinary descent of their Bishops and Popes, seeing truth goeth not by succession & inheritance, but by the grace and mercy of God. But if succession of bishops, and high Priests, as they feign, from Peter to this time, doth prove the Church by a lineal descent to be with them: why then should not the high Priests in Christ's time, as Annas, and Caiaphas, & Ananias in the time of the Apostles, be the true Church? for they had their succession from Aaron the first high Priest, ordained by God himself, and might have objected this to Christ, and did also, their lineal descent from Abraham: and yet they were of the synagogue of Satan, & Christ doth call them blind guides, generation of vipers, hypocrites & fools, and doth not take them for his Church, but whippeth them all out of it rather. We see then, that succession is nothing to prove the Church by: for then the Scribes, Pharisees, and high Priests should have been of the Church in Christ's time. They object furthermore a general consent and agreement, to prove the Church unto us: but we know that a consent and agreement without God and this word, is rather a conspiracy, than a consent. But to cut off this viso also in a word, was not there a general consent of all the people of the Jews, with the chief elders also, the Scribes, the Pharisees, the high priests with Herode and Pilate, in the time of Christ, to condemn him, & to crucify him? For Luke reporteth saying, Then all the multitude cried at once, saying, away with him, and deliver to us Barrabas, and the voices of them, and of the high priests prevailed, Luk. 23. Behold, here was a whole and universal consent & agreement, and yet for all that, it was against the truth, even jesus Christ the author of all truth. But do they agree among themselves? are they not at variance yet what purgatory should be? some appointing it to be fire, some water, some ise and snow? Were not the Dominican friars against the Franciscans about the conception of the virgin Marie divided? Are they agreed about the matter of the sacrament, some holding that he is there only in quality, some in quality & quantity too? Do they agree in the number & order of their Popes and bishops? (Platina differing from Eusebius, some appointing more, and some less? Are not fathers against fathers, and councils against councils, & Popes against Popes? a●● regorie against them all, in the name of the universal bishop, which he justly thinketh to be the name of Antichrist? And yet shall we think they do agree, or that they can not err, or that these things above rehearsed, as multitude, antiquity, with custom, consent, traditions, succession, ancient fathers, general councils, are sufficient proofs of the church to be with them: Councils have erred, and been contrary one to an other: for the council of Constantinople, ordained that images should not be had in the church: after that, the council of Nice the second erected them, and decreed that they should be had and worshipped. They also go about to prove their church by the authority of Doctors of the Church: but it is manifest, that they have all erred, & been deceived in some point or other, yea even of doctrine, so that they are not to be rules & notes, to know this church by, for they are but men, & have now or then in doctrine, not only in manners slipped from the truth. Ireneus, Victorinus, & Lactantius, subscribed to the opinion of the Millinaries, which thought that Christ after the day of judgement, should reign with his for a thousand years here upon earth, being deceived with the place of john, Revel. 20. not well understood, where as he doth interpret that M. year, in another place for ever, reve. 22. Augustine thought that all children dying without baptism, were damned, which is an heresy. Epiphanius defendeth that it was a tradition of the Apostles six days before Easter, to eat nothing but bread and salt. jerom condemned the second marriages of men, and counted them all (a thing most absurd and erroneous) no better than fornication. By these things then the church is not discerned: neither is glory, pomp, honour, riches, external beauty, and outward success and happiness, any note of this church of Christ, as the Papists will bear us in hand, by reason of their glistering and glorious church of Rome. The contrary things are marks of Christ's Church, as poverty, affliction, no show to the eye, or any external felicity. For Christ hath said, his church shall be under the cross, and not in any beauty, or gorgeousness to the outward eye of the world. The harlot & strumpet goeth most commonly better trimmed and decked in apparel, than the honest woman and matron of an house: & so is the whorish church of Rome, it hath all things for to please well the outward senses, & to allure men unto her. It hath for the ear, her delicate music, singing, & piping, & organs, and ringing of bells, and this in excess also. It hath for the nose, sweet smells, frankincense, and such like. For the eyes, it hath to please them, goodly copes, crosses of silver and gold, pictures of Christ, and many images of saints, with such like baggage, and foolish trash: and for the belly to delight idle lubbers, and loiterers, there was good cheer kept in abbeys and monasteries: but in the mean season, what was all this to feed the hungry souls? surely nothing. The word of Christ was then gone from them, yea, Christ himself was shut out with them, and his mother Marie more sought to, more prayed to, and more esteemed than he himself. Here were all things for the body, and by this they would prove unto us, that they were the true church. Well, if we would know the church, let us think it to be there where two or three are gathered together in Christ's name: and how should they be gathered together without his word and commandment? And this agreeth to the saying of S. Augustine, If they will here admit him. He that will know, saith he, which is the true church of Christ, he can not know it by any other means, then only by the scriptures. We see here how resolute he is in this case. Ex homilia 49. operis imperfecti in Matth. And again he saith, Christian's willing to receive the steadfastness of a true faith, let them fly to nothing but to the scriptures. Otherwise, if they look unto other things, they shallbe offended, and perish, not understanding which is the true church, and so they shall fall into the abomination of desolation, which standeth in the holy places of the church. How we may plainly understand what are the signs of the true church, and what also are the bodies of the church of Antichrist at Rome, even murdering of the saints of Christ, contempt of the word and sacraments, worldly prosperity, with a multitude of ill men with sword to defend it. Furthermore, this church, that it may be the better known of us, therefore hath it divers and sundry names in the scriptures, lest we should be deceived by the false church. It is called the sheepfold of Christ, doing us to understand, that those that belong to Christ are gentle as sheep, & not cruel as wolves: 
isaiah 11.  for they shall not hurt nor destroy in all the mountain of my holiness, (saith the Lord of hosts) by his Prophet. This name of the church excludeth the bloody church of Rome, for they are as wolves & cruel beasts, devouring the sheep, as well with us appeared in Queen Mary's days, how bloodthirsty they were, in that the wolves slew so many of the sheep of Christ. It is called the spouse of Christ, therefore they that give themselves to another head and husband, as the false Romans do, are not of this church. It is also compared and likened to the moon, because the church taketh all her light and brightness of jesus Christ, the true sun of righteousness, as the moon doth take of the sun all her light, which thing the Papists do not: for they ascribe not all to Christ, but some things to the Pope, & some to themselves and others. And as the moon is not always visible being in her change, so is not this church to the eye of man, always in a visible she we, as the proud church of Rome is, but hath sometime war and adversity, sometime peace & prosperity. It is moreover, like unto a ship upon the seas tossed in deed with the waves from one place to an other, but yet never drowned, because Christ jesus is in it, and holdeth the stern with his hand. These things, unto the which the church is likened, do very well convince Rome to be no church of God at all, for it is always visible to the eye, and in great wealth and prosperity, as Babylon was, & so it boasteth of herself, as she did. It never at all mourneth, or is in the pit of affliction as Christ said his church shouldbe, john. 16. And as we read in Ezechiel 9 this church of Rome doth always laugh and rejoice, and never feeleth the rod, which is a token of bastards, and such reprobates, and not of God's 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 proveth, Ephes. 4. and is called universal, because it is in all parts of the earth, and the Lord hath of his church out of all nations and kindreds & tongues, Revel. 7. Which church yet notwithstanding, is divided into particular churches of every country & kingdom, where as they all make but one general church. For they are joined together in the same spirit, faith, baptism, and Lord jesus, 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 Corinthians a church, & others too, unto whom he wrote, meaning that they were special churches of this universal church. And here the ignorance of the Papists is seen and manifested, which make that to be general and catholic, which is but particular & special. For although their Rome were a true church, yet can it not be termed by any means, Catholic, except all the saints and good men alive upon the earth were in it, which can not be. Here then they are deceived in the word Catholic, making that to be general, which is but in part so. Paul did never write to any church, which he called Catholic, for if he had meant so, that Rome had been the catholic church, when he wrote unto it, than could he not properly have called Corinth a church at all. The sum of all that we have said hitherto, is thus much: that there is an holy church, whose head is jesus Christ alone, to this end and purpose called of God by his word, that it should glorify him for his goodness. For look whatsoever our God doth, he doth it in the behalf of his holy church: For this end doth he destroy sometimes mighty kingdoms, and great Princes, that he might deliver his church, and verily, for this end doth he keep and preserve so long this wicked world, until the number of his elect be fulfilled. He never destroyed any nation, but it was for his church's sake. Oh how greatly are we then bound to the goodness of this our Christ, which worketh so great things for us! shall we not magnify his grace? shall we not yield him continual thanks, and that in the midst of the great congregation? Believe me dear brethren, we are elect, ereated, redeemed, justified, sanctified, preserved daily by his power, & shallbe glorified in the life to come, with his holy angels and saints, that we should set forth his praise & glory. And this is the thing, which the blessed Apostle S. Peter doth in his first Epistle the second Chapter, so earnestly exhort us unto, saying, 
1 Pet. 2. 9  To the church of God, the true christians of Pontus, Asia, Cappadocia, Galatia, and Bythinia, (and in them to us all:) you are (saith he) a chosen generation, a royal priesthood, an holy nation, a people set at liberty. Mark now, dearly beloved, the chiefest point, to what end all these things are done unto us, that ye should (saith he) show forth the virtues of him that hath called you out of darkness, unto his marvelous light. Do we now show forth his goodness with thanksgiving? then are we good Christians, and serve to the end, whereunto the Lord hath made us. Are we not all careful of this duty, to praise God his name daily? Surely we have then transgressed, and degenerated from the end, of our creation and calling. The praise of God is such a thing, so high, and so excellent, that if all the Angels in heaven, with their force and might▪ and all the men in earth, with all their speech and eloquence, go about to set it forth and declare it, they shall not do it sufficiently, and as it deserveth to be done. We ought then to do what lieth in us: and this thing doth the triumphant church in heaven, of Angels, and Saints, teach us, that we should never cease to exto his name at all times, as they do, for they cannot satisfy themselves with crying, Holy, holy, holy is the Lord God of hosts, the whole world is full of his glory, Esay. 6. And in the Revelation the fourth chapter, the four beasts, and the Elders cease not day nor night, crying, Holy, holy, holy Lord God almighty, which was, which is, and which is to come. And yet for all this, we here in earth can satisfy ourselves, and be contented to set forth his praise, either never a whit, or else so negligently and by such starts, as we declare, we have no great love and care thereunto: so cold is our zeal in this point, and yet most hot in trifles and vanities, appertaining to our pleasures & profits in this life. We have now heard (dearly beloved) the meaning of this article, concerning the Catholic Church, what it is, and who is the head of it, what authority it hath, by what signs it may be always known from the Romish or false Church. We have also declared, that it is called Catholic, because it is not tied to any time, persons, or place whatsoever, but is dispersed every where, as seemeth good to the Lord. We have furthermore showed unto you, what be the marks of it, and what are not the true signs of it, and that it consisteth not in multitude of people, but in weight of truth. Last of all, we have made manifest, to what end the Lord hath gathered a church together unto himself here in earth, which is, that he may be honoured and glorified in it, accordingly by their good works and christian conversation. Now let us give thanks to jesus Christ, the head of this Church, in that he hath vouchsafed to make us the holy members of it, which were before the firebrands of hell, and a generation of Satan's brood. Let us moreover praise his name, for as much as he doth daily preserve us by his fatherly goodness, and divine providence, in this sheepfold of his, from all wolves and ravening beasts, which otherwise would devour us. And because he doth feed us in it with wholesome & green pastures of his holy word, and leadeth us forth to the waters of life and comfort to refresh our souls, let us not be unmindful or unthankful to him, for this so great a benefit. Now let us most humbly pray unto him, that he would vouchsafe to keep us in this church of his unto the end, lest we wander and go astray from it as lost sheep, and beseech we him, that he would continue his graces & heavenly promises made unto us so liberally in his Gospel, that from day to day, we may grow in holiness toward him, as becometh this church, until the time come, that our full redemption from him shall appear. This God grant unto us, not for our sakes, but for Christ jesus sake, which hath purchased all these things for us, with the shedding of his most precious blood upon the cross for our sins. To this jesus Christ with the father, and the holy Ghost his power, be rendered all praise and glory, honour, dominion and thanksgiving, both now and for evermore. Amen.   

The tenth Lecture upon the tenth article of our Christian faith, which is, The Remission of sins.  
IN the article going next before, we have heard what we have to believe concerning the church, which is the house of Christ: Now follow the ornaments, and benefits which the Lord in mercy doth, & will bestow upon this house, which are in number three. 1. Remission of sins in this life. 2. Resurrection of our bodies from corruption at the last day of judgement. 3. And everlasting happiness in the life to come. These benefits are great & so inestimable, that we can not worthily conceive of them, being covered with flesh and blood: and therefore we are the less thankful, then otherwise we should be, if we did or could deeply consider of them: for they are such jewels, as the Lord doth only bestow upon his children, and none else, and therefore they are put after the Church, and communion of saints, as things following the state of the church necessarily, for none can have them, but such as abide in the church, and are true & lively members of jesus Christ, engraffed into his body by faith. The first of these graces is, the remission or forgiveness of all our sins. The meaning therefore of this article for the capacity of the simple, in more words is this, I that am a Christian do steadfastly believe, that almighty God both hath, doth, and will of his mercy forgive me all my sins, both original and actual committed before and after baptism how many and great soever they be, 
Esa. 1.  not for any work or merit of mine, which am an unprofitable servant: 
Luke. 17.  but for the sacrifices sake of Christ's death and passion, wherein he is well pleased, by whose righteousness, because I am clothed and appareled by believing in him unfeignedly, I am sure and certain that I am delivered from everlasting death and hell, which is the reward of sin, Romans 6. This is the plain and simple meaning of this Article, and is proved and confirmed unto us out of scriptures, aswell of the old as of the new Testament. In the 31. of jeremy we read thus, This shallbe the covenant that I will make, with the house of Israel after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shallbe my people. For I will forgive their iniquity, & will remember their sins no more. So likewise, we have the proof of this, in the second epistle to the Corinthians. Chap. 5. God was in Christ, and reconciled the world unto himself, not imputing their sins unto them. And in the second to the Colossians. Ye which were dead in sins, & in the uncircumcision of your flesh, hath he quickened together with him, freely forgiving you all your trespasses. We see then this doctrine to be warranted with the testimonies of the holy ghost: So that we need not to doubt any thing at all of it. Seeing then the the first entrance into the house of the Lord, is by putting away of all our sins, and because we have nothing to do with God, except our offences be blotted and wiped out of his remembrance: Let us a little I pray you, (dearly beloved brethren in Christ) mark what we have to consider in this article for our instruction & edification unto a godly life. We say here, that we do believe that there is a remission of sins, for the children of God and servants of Christ. The first thing therefore that we ought to learn and bear in mind upon this article, is, that we confess and acknowledge most humbly and meekly our sins before God. For if we say and grant a remission of sins, we must also confess that we are sinners, otherwise we can not at all have pardon of them. Secondly we must consider by whom this remission doth come unto us, and for whose sake it is. Thirdly by what means we are made capable and partakers of this so great a benefit. As concerning the first point, it is plain and evident that we are all of us miserable sinners before GOD, which looketh upon the hearts of men, and trieth them: For who can justly and truly say of himself, My heart is clean, I am no sinner. Nay, Solomon doth tell us, that there is not a man that sinneth not, 1. Reg. 8. Eccle. 7. And Saint john sayeth plainly, that if we say we have no sin, we do but deceive our own selves, and there is no truth in us. We are begotten, conceived, and borne in sin, we live and are brought up in sin: and shall any man be so impudent and shameless, as to deny that he is a sinner? God forbidden. The Apostle sayeth, All men have sinned and are destitute of the glory of God, Rom. 3. But we need not to go far for the proof of this matter: Our Saviour Christ hath taught his to say daily and hourly, even as long as they live, Forgive us our sins or trespasses, Matth. 6. It is therefore a devilish pride and presumption to say, whosoever he be, that he is no sinner: for surely then Christ can not help him, for he came to save sinners: And yet there are some in the world, and have been also, that have denied this: So greatly that Satan bewitched them. Well, if these testimonies of scripture did not condemn them sufficiently, yet I am sure, their own heart & consciences some time or other will accuse than, and their own mouth witness against them. job telleth us this thing plainly in his book Chap. 9 If I would justify myself, my own mouth would condemn me. We see then that we are all of us, even the best, wretched sinners: Now as we are sinners, so we must also learn to confess and acknowledge these sins, otherwise it is to no purpose, if a man be a sinner, and will not confess it. If a man be sick, and either doth not, or will not acknowledge it, he can not lightly be healed of the Physician: for he will not seek unto him. Except a man feel his wound, he will not go to the Surgeon: and unless a man be ignorant, and seethe the want of his knowledge that he ought to have, he will never desire to be further instructed, but continue still in his ignorance and blindness. Who desireth meat, that is not hungry? or drink, that is not thirsty? or clothes, that thinketh he hath apparel enough? My meaning is this, It is not enough for a man to think he is a sinner, unless he hath an earnest and an effectual feeling of his sins in his conscience, & that they are as an heavy & grievous burden unto him. Then if he come to Christ, he shall quickly have remedy for them. For he came not to call the righteous, that is, than that thought themselves righteous, & boasted of it, for in deed there is none righteous before him: but he came to call poor sinners to repentance. And this agreeth with that notable saying of Paul, that Christ jesus came into this world to save sinners, whereof he confessed himself to be chief, 1. Tim. 1. There is a notable place concerning this matter in the fourth of Luke, where our Saviour Christ, entering into the Synagogue of Nazareth to read and to preach on the Sabbath day, found the place where it was written of him in the 61. of Esay, saying, The Spirit of the Lord is upon me, because he hath anointed me, that I should preach the Gospel to the poor: he hath sent me, that I should heal the broken hearted, that I should preach deliverance to the captives, and recovering of sight to the blind: that I should set at liberty them that are bruised, and that I should preach the acceptable year of the Lord. This place doth show for whom Christ jesus is sent and is meet, that is, for the poor, the broken hearted, the captives in sin, the blind in mind, the bruised in prison. If we feel ourselves to be such men, Christ is sent unto us: otherwise he is not for us. And this is the cause that made our Saviour to keep company most commonly with Publicans and sinners, and such as were infected with great sins & offences, as Marie Magdalene, and Matthew, and Zaccheus: for these did willingly confess their sins unto him, and so he cured them. But on the contrary side he refused the company of the Scribes and Pharisees, the high Priests and Doctors of the law, because, although they were sinners, yea, and grievous sinners too, yet they had an opinion of holiness and righteousness in themselves, above other men, and justified themselves before our Saviour Christ, as we see in the parable of the Publican and Pharisee that went up both of them to pray into the Temple, Luk. 18. These Pharisees our saviour said, they had no need of the Physician, because they did not acknowledge their infirmity and weakness unto him. Christ in deed is meat, but for the hungry, john 6. he is water and drink, but for the thirsty, Esay 55. john 7. he is a refreshing, but for them that are laden and burdened, Matth. 11. Do we give alms at any time to a stout beggar, that although he have need, yet will not confess it, and ask his alms gently, acknowledging his poverty? No more surely will the Lord give unto any spiritual alms, unless we shall humble ourselves before him, with true feeling of our poverty and misery. For verily herein we must all of us be like unto beggars, that, to move pity and compassion, show not the best things they have, (if they have any) but the worst, as their rags, their sores, their poverty and nakedness: And this moveth men the sooner to pity them. dearly beloved in Christ, the case standeth so, and no otherwise, between the Lord and us. If we will get any thing, it is by falling down, and humbling ourselves, and not by vaunting of any thing that is in us: for he resisteth the proud, and giveth grace to the humble and lowly. Do we not see it so by experience? Is not the best pasture and meadow ground in the lowest places and valleys, and the most barren ground in the highest hills and mountains? So the graces of the Lord rest in the low stomach and heart, and flee from the high and lofty mind. Let therefore every hill and mountain be laid low, Luke 3. A notable example of this meek and humble confession of our sins, we have in the Prophet David, who, although he were a King, yet when he was reprehended and reproved sharply of the Prophet Nathan for his adultery and murder, said, without any replying or checking of the Prophet, most mildly, I have sinned unto the Lord. And therefore he heard incontinently that sweet answer from the Lord, The Lord also hath put away thy sin, thou shalt not die, 2. of Kings 12. Chapter. This thing David reporteth of himself in the Psalm 32. Then I acknowledged my sin unto the Lord, neither hide I mine iniquity: For I thought, I will confess against myself, my wickedness unto the Lord, and thou forgavest the punishment of my sin. Look in the Psalm 51. where he describeth the same more at large. This lesson is to be learned of us all, that when we commit sin, we should not cloak our sin as the hypocrites do. Look upon the poor Publican, and upon Peter: the one confessed them humbly, the other wept for them most bitterly. And surely so did all the good men do from time to time. How often do the Prophets Esay and Daniel confess their sins, and the sins of the people! Did not Tobiah do the like? and Paul himself doth in many places confess with grief of mind, that he was a persecuter of the Church of Christ, 1. Cor. 15. yea, that he had the relics of sin still abiding in him, Rom. 7. Yea this confession & acknowledging of our faults, must sometime be made to our neighbour or brother, if we have offended him, and we must, & are commanded to seek reconciliation at his hands, as our Saviour sayeth, Matth. 5. If thou bring thy gift to the altar, & there remember'st that thy brother hath aught against thee, leave there thine offering before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. And this is that thing that S. james meant in his Epistle 5. Chap. Acknowledge your faults one to another, and pray one for another, that ye may be healed: not so, that we allow any papistical shrift, or a vain confession of all our sins in the ear of a masmonging Priest, which can do us no good, but rather taketh an occasion himself to be ill, when he heareth the lewd deeds of some. But we mean, that an agreement is to be sought for, with submission one to another, if any man be offended. Neither doth this place of james prove the Popish confession, as they would have it: for he speaketh not here of the Priest, but of all Christians. And if so be they will have this place to prove it, then must their Priest confess as well his sins to the people, as the people to him: for so go the words of the text, One to another acknowledge your faults. Notwithstanding if any man feel himself grieved with his sin, and clogged in his mind and conscience, if then he resort to his godly and learned Pastor or preacher in the parish, and tell it unto him, to have comfort and his advise what to do, he can not justly for this be reprehended of any, because it is both good and godly. But to number up all their sins to the minister, as the papists would have it, no man can do: for who knoweth how oft he offendeth? as David saith, Psalm 19 neither is this thing warranted by any authority or example in scripture. But to our purpose: we see then by these things, that as we are sinners all the sort of us, so we must not dissemble them, if we truly intend to have remission of them, but with our whole heart we ought to confess them unto the Lord. And here is to be noted, that in this article we do believe and confess a remission or forgiveness of sins, and not a satisfaction of us for our sins, as the adversaries teach, that we must satisfy for our sins, and purchase pardons from Rome by money, by masses, and such trumperies, as going on pilgrimage barefoot, by fastings, and lying in haircloth. Surely if these things be added to take away our sins, then is not this our article true, which saith, that there is a free remission of sins without paying any thing at all of our part, even as the debtor when he hath nothing to pay or discharge his debt, some godly creditor doth freely, forgive him. Now if he should pay any thing, or half of it, than it is not freely forgiven, but partly forgiven, and partly paid: but john pronounceth, that if any man thirst, he may come and take of the well of the water of life freely, Revelation 20. 22. Esay 55. If we may take away any of our sins by satisfying for them, than all is not due to the blood of jesus Christ: but john saith, that it is the blood of Christ and no other thing that doth purge us from all our sin. We with all our merits and good deeds can not satisfy God's wrath and anger, conceived for one of the least of our offences: for the least sin that we commit, deserveth everlasting hell fire: and how then can we satisfy, except we be freely forgiven? This David well understood, saying, If thou, O Lord, straightly markest iniquities, O Lord, who may stand? but mark what David addeth, and it confirmeth our position and purpose: but mercy (saith he) is with thee, that thou mayest be feared, Psal. 130. He declareth unto us sufficiently, that we can not be justified before the most pure God, but by forgiveness of sins: and therefore pronounced that man blessed that had his sins forgiven, not that had satisfied for them. Our saviour doth teach his to pray in humility, Forgive us our sins, and not to say, Give us grace or might to satisfy for them. Thus much for the first point, that if we will have pardon of our sins, we must first confess and acknowledge them: for what should God forgive us, if we were not sinners? The second thing to consider in this article, is to know to whom to come unto for the forgiveness of sins, and for whose sake they are remitted, otherwise to know and believe a remission of sins, is in vain: for as it is bootless for a man that is very hungry, to know and believe there is meat in the world, except he knew the place & the man that had it for him, that he might resort unto him: and as it is in vain to confess thy disease and sickensse, unless thou know some good Physician who may help thee: so surely it shall profit us nothing at all to know or to confess our sins, if we be ignorant of the mediator that should take them away: yea, if the sick person should seek out such a Physician, as either could not or would not cure him, his labour also were unprofitable, and all one, as if the needy man should go to one for an alms, that is as needy as he himself. Let us therefore take diligent heed to this, that being sick of our sins in our souls, we go and run to such a cunning Physician, as we are sure both can and will for his ability and compassion cure and heal our infirmities, and hath a salve for every sore and malady. This cure and Physic for all diseases, resteth not in any creature whatsoever, no not in the Angels: for they need a mediator to hold them all up, not in the Saints: for either they are all sinners, as those alive here in the earth, or else have been all sinners, as they in heaven, and therefore need a mediator as well as we. There is no creature therefore in this great cure of sins, that can do us any good: nay rather we shall be worse and worse, running to them, as the woman in the Gospel was with the issue of blood, seeking unto Physicians, until she came to Christ, who cured her immediately, Luke 8. for he is only the good Physician, that came to cure our deadly wounds, Matthew 9 Will ye then know who this is that only forgiveth sins? Mark what the holy Ghost saith, joh. 1. Behold the lamb of God that taketh away the sins of the world. Who is this only lamb of God, but jesus Christ the son of GOD, slain from the beginning of the world for the sins of the people? for there is but one mediator between God & man, the man jesus Christ, 1 Timo. 2. and he hath given himself a ransom for all. If this be so, we may boldly come unto him at his commandment, especially when he calleth, Come unto me all ye that do labour and are laden, and I will refresh you, Matt. 11. The whole scriptures both of the new and old testament do propound no other redeemer unto us, than jesus Christ. All the sacrifices were figures of remission of sins by Christ alone: for it was unpossible (as the Apostle saith,) that the blood of goats and calves should take away sin: but yet sins were taken away under the law. It remaineth therefore, that they should be taken away by Christ: for Abraham rejoiced to see his day, and saw it gladly, john 8. There was but one temple, but one high priest, but one altar: so there is but one Christ to men, to take away sins: for all these things were shadows of him. He is the true temple, in whom we must pray, the high priest that offereth his body for us, and the true altar, upon whom we must offer all our sacrifices of prayer and thanksgiving, if we will have them to please God, and to be accepted of him. We have (saith the holy ghost) an altar (meaning Christ:) whereof they have no authority to eat, which serve in the tabernacle, meaning the unbelieving jews. Let us therefore by him offer the sacrifice of praise always to God, that is, the fruit of the lips, which confess his name, Hebrews. 13. Our saviour Christ, when he sent forth his apostles to preach, willed not them to preach remission of sins, but in his name only, Luke 24. and this doth Peter in the Acts declare unto us chapter 10. Through his name every one the doth believe, shall receive remission of sins. Healings of the body were done & wrought in his name by the Apostles, Acts 5. and therefore the cleansing and curing of the soul, which is by remission of our sins, is much more to be looked for at his hands. And as it was in Egypt, in the great dearth and famine of corn, none could have any food of Pharaoh the king, but by the hands of joseph, whom he had made overseer & ruler of the land in his name (for when they cried to him for bread, he said, Go ye to joseph, and what he saith to you, do ye, Genesis 41.) so it is now in the famine and dearth of our souls for spiritual food, we can have nothing to feed our hungry souls from the king of heaven, but by the means of the true joseph, which is jesus Christ, who is ordained of his father to rule and govern all things in his name, so that he sendeth us to his Son, when we ask any thing of him, for in him he is well pleased, and for his sake only and for no man's else, doth he bestow this benefit upon us: for GOD hath in deed given life unto the world, but this life is in his Son, that all should honour the Son, as they honour the Father. And as among the Israelites none could be healed that were stung of the fiery Serpents, but all such as looked up to the brazen Serpent which Moses made: so it is as certain, that none can be delivered from the stinging of the old serpent which is the devil, but they that look up to the son of God on high in heaven, they have redemption by his blood, that is, the remission of sins, Ephesians 1. There is no other name under heaven, wherein we must be saved, no other foundation, whereupon we must build up into heaven, no other stone that coupleth the building together, no other key that openeth heaven gates unto us, but jesus Christ, Revelation. 5. Except therefore we believe that it is he that taketh away all our sins, we shall die in them, john. 8. Neither is this doctrine only confirmed unto us by the authorities of the word, but also by the examples of all the godly. David was ignorant in the way of the Lord, but to whom doth he go for knowledge? Teach me, O Lord, (saith he) the way of thy statutes, Psalm 119. Neither shall ye read, that he went at any time to any other, in that his whole book of prayers & thanksgivings, save only to the Lord: he did know well enough, that all other schoolmasters were unlearned and domme, and as Idols that could not speak. The woman of Canaan went at the first to Christ, to have her daughter cured. Saint Paul prayed to the Lord, to have the messenger of Satan to departed from him, 2. Cor. 12. Neither can there be any example brought of any, that ever he went to any other then to the Lord only, to have his sins and offences taken away. By this, that our sins are forgiven in Christ alone, we learn that we of ourselves by nature are hateful unto God, before we be reconciled unto him by the death of his Son: so that except he behold and look upon our sins in the face and countenance of jesus Christ, we are but castaways. Wherefore (brethren) let us look unto it, that we may persuade, not men, but our own selves, not in tongue and mouth only, but in heart and deed, that we are surely members of Christ. Furthermore we gather by this, that the Papist, the Turk, the jew, have all gone astray, for they seek for remission of sins by other means, then by the death of Christ. The Papist by his satisfactory works of his own device, by pardons from the Pope, when as no man can forgive sins, but God only: by his praying to Angels, to Saints, whom he maketh intercessors and mediators to God, and so leaveth the waters of life Christ jesus, and diggeth such broken pits and cisterns, as can hold no water at all. I see not therefore how he can have remission of his sins, seeing he seeketh it else where then in the blood of Christ, and of Christ alone, for they give something unto him, but not all, and so they make him but half a saviour. But either he will be a whole Saviour unto them, that he may have all the glory and praise, or else he will be none at all. Christ can not abide any thing to be joined with him, in the way to salvation and everlasting life, but he will be the only and whole Saviour to men. The Turk that hateth this name of Christ, and goeth not about to have remission of sins by it, can claim no part in the inheritance of the kingdom of heaven: he thinketh to be saved by God the Father, when he honoureth not God the Son. Again, he trusteth to his Alcoran, and his false prophet Mahomet, and forsaketh the true and everlasting Prophet jesus Christ, whom God sent into the world, to give life unto it. They can say, I believe in God the Father Almighty, but they will not confess that which followeth of jesus Christ the only Son of God, and therefore they are not under the covenant of grace and salvation, but stand all accursed before the living Lord, as being without Christ. Thirdly, the jews can have or look for no remission of sins, because they have rejected this Christ, and go about to establish their own righteousness by the works of the Law, whereas Christ is the full end or perfection of the Law, for righteousness to every one that believeth, Rom. 10. They have a zeal, but not according to knowledge, and thinking to be saved by the Law, they all stand accursed, and also accursed justly by the Law before the Lord, For cursed (sayeth he) is he that continueth not in all things that are written in this book to do them, Galat. 3. They are debtors then (without Christ) to keep and perform the whole Law perfectly and absolutely unto the Lord, which no man can do, no not they, and therefore (without a Saviour) they stand in a miserable case, even in the state of everlasting damnation and perdition. And last of all, the false and Hypocritical Christian, which professeth with his mouth, that he knoweth and believeth in Christ, and yet utterly denieth him in his whole life & conversation, can hope for no remission of his sins, continuing still as he doth in disobedience, and all kind of abominations. But the Lord hath died for sinners you will say, and great and notorious sinners too: truth it is, he hath done so, but yet they are such sinners as repent and are sorry for their former sins, they lead not their life in voluntary sins, so that they should delight & dwell in sin: but they continue in the fear of the Lord. Briefly, they are penitent sinners, and not obstinate and wilful persons, that can not repent, for whom the Lord hath died. If we feel ourselves to be such trembling sinners, the Lord hath a free remission of sins for us, whensoever we come unto him: for to whom doth the Lord look? Even to him that is poor, & of a contrite spirit, and trembling at his words. But he that hardeneth his heart, and goeth on still in his former wickedness, without remorse of conscience at all, he heapeth up wrath unto himself against the day of wrath, and maketh his sins so heavy unto himself, that they will press him down to hell. These men must amend their ill lives, and be hearty sorry for their sins, not in hypocrisy, as Pharaoh was, who said, I have sinned unto the Lord: neither in desperation, as judas, who repented, but not in faith. But herein let them follow David in the old Testament, and Peter in the New, who repented, and wept most bitterly, but yet in hope, & had remission of their sins. These men by their repentance, afterward changed and altered their old lives and conversation, their old man with his manners was put off, and the new man, which after God was created in righteousness and true holiness, was forthwith put on, and so they walked all their days afterward in a new life. Many men can say now a days: Oh, I now repent, I am sorry for my sins, & yet by and by, or the next day, they fall to the same or like sins again. Shall we think such men repent? nay verily, they deceive but themselves and the world, for God they can not deceive. Repentance is in the heart, and not in the mouth, for it is a turning and changing of the mind from ill to good. As long therefore as we see their lives not to be at all changed, we may boldly say, they repent not truly, and therefore▪ remission of sins is excluded from them. He that repenteth truly, altereth his wicked life, as we see it came to pass in Paul, who, after that he was called, and repent of his former life, never returned again to persecute the Church of Christ, neither did he live as before he did. Well, to conclude this part, if this remission of sins come unto us by Christ, let us be sure to be in his love, let us not profane his holy name by our vile blasphemies in our mouths daily, as the wicked do: but let every one that calleth upon this name, depart from all iniquity, 2. Timothy 2. chapter. The third thing to be considered in this remission of our sins, was as I said before, the means by the which it may be applied unto us, and received from jesus Christ the author of it. For unless we also know this, it is to no purpose to know the former two points. And this may be made plain unto us by this similitude. The poor man that is an hungered, although he know whither to go to some rich man or other for his meat and alms, yet except he understand, what means and way to use to obtain this relief of the rich man, all is in vain: for if he should use stout and sturdy words, when he ought to be gentle, or if he should command it, when he should entreat for it, he were not like to speed, or if the rich man did offer him meat to be received with the hand, and he put forth his foul feet to receive it, it were a very preposterous order, and such a thing as might justly cause this man to withdraw his liberality from him: so surely the case standeth between our Lord jesus Christ, the Prince of all heavenly treasures, and us poor sinners and wretches. Albeit we well perceive, that he hath remission of sins for us, yet we must know the way to please him, when we come to have our suit obtained. And this way to please him, and to take the benefit that he offereth, is only faith in his name. For without faith it is unpossible to please him. For he that cometh unto him, must believe that he is, and that he is a rewarder of all them that seek him, as saith the holy Ghost the eleventh to the Hebrews. When therefore the Lord jesus offereth this great benefit of salvation unto us, in the free remission of all our sins, we must not offer out to him our foul feet, that is to say, our works, which are with many sins polluted and defiled: for so we might cause him to be angry with us, and to keep back his gracious benefits. But we must as he hath commanded, and always in the Gospel requireth, when he is about to do us any good, believe only in him, that is, offer unto him our hand, that is, true faith, which is a fit thing and instrument to receive his blessings. Neither is this our saying, but the phrase and manner of speech in the Scriptures. Our Saviour Christ did never any miracle or cure upon the bodies of men, but he required faith of them, and they being healed, he always attributed it to the faith and confidence that they had in him, and not to any good work of theirs. In the ninth chapter of the Gospel after Saint Matthews, we read there, of a very charitable deed of four men, that brought one being sick of the palsy to our saviour Christ, as he lay on his bed: but what said our saviour Christ concerning this? jesus seeing their faith, said to the sick of the palsy, Son, be of good comfort, thy sins are forgiven thee. You see how that the cure of the man is ascribed to their faith, and not to their good works. Likewise two blind men came unto him to be healed, crying, and saying, O son of David, have mercy upon us. This verily was a good confession, and work of them, Matth. 9 But what sayeth he unto them? Believe ye that I am able to do this? they said, Yes. Then sayeth he, According to your faith be it unto you. The woman that was delivered from the bloody issue, heard this of him: Daughter, be of good comfort, thy faith hath made thee whole, Matt. 9 When he raised up the ruler's daughter, he required but only faith of him, which thing the Papists say, we can not prove out of the Scripture. In the eight of Luke therefore this word only is put, to exclude all other things: for (saith he) Believe only, & she shallbe saved. Now if Christ require this faith in the cure of the external man, that is, of the body, which is the less thing, he doth much more require it in the healing of the inner man, the soul, which is the greater cure, and of more value. You have then heard, that faith in Christ cureth the body: hear now also, that Christ requireth faith especially to believe in him to everlasting life. The Gospel written by Saint john is full of this matter almost in every Chapter. Speaking of Christ, he sayeth on this wise, He came among his own, and his own received him not, but as many as received him, to them he gave prerogative to be the sons of God, even to them that believe in his name, john 1. Again, So God loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, joh. 3. He that believeth in him, is not condemned, but he that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God. In the fift of john, our saviour saith, Verily, verily I say unto you, he that heareth my word, and believeth him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. The sixth chapter is full of such godly and comfortable sayings: I am that bread of life, he that cometh unto me, shall never hunger, and he that believeth in me, shall never thirst. Verily, verily I say unto you, he that believeth in me, hath everlasting life. These things are written, that ye might believe that jesus is Christ the Son of God, & in believing ye might have life through his name, joh. 20. It were infinite to recite all the places in Scripture that make for this matter, and I should be tedious, if I would rehearse them all. Notable is that place in the sixteenth chapter of the Acts of the Apostles, where the jailer demandeth of Paul and Silas, what he should do to be saved: & they answered forthwith, Believe in the Lord jesus, and thou shalt be saved, and all thine house. I refer them that list to see more places, to the Acts 3, 10, & 13. chapped. Rom. 1, 3, 4, 5, 9, 10, 11. chapters. Ephes. 2. Out of these words we gather this doctrine for us, that all the graces and benefits of Christ are made ours by faith in his blood, and by faith only we take hold and lay hand upon them, for faith is as it were an hand, or a mouth open, to receive meat into the soul, and to feed it. We must then open our hand, and our mouth to receive him: as David sayeth in his Psalms, speaking in the person of God: I am the Lord thy God, which have brought thee out of the land of Egypt, open thy mouth wide, and I will fill it, Psal. 81. In that place the Lord accuseth the incredulity of the Israelites, that did not open their mouths in faith, to receive his benefits in such obedience, as he poureth them out. Again, if faith be the mean to be made partaker of jesus Christ, and to apply him to us, to heal our diseases: then on the other side, incredulity of man is the stop or hindrance that letteth the Lord, to power down his blessings upon us. This lack of faith doth shut up his benevolence and good will from us, so that he can not open heaven gates unto us, and power us down his blessing. Of this the Prophets complained in the old time, both isaiah and jeremy: Behold (sayeth isaiah) the Lord's hand is not shortened, that it can not save, neither is his ear heavy, that it can not hear, but your iniquities have made a separation between you and your God, and your sins have hid his face from you, that he will not hear, Esa. chap. 59 So jeremy in his fift Chapter: Your sins have hindered good things from you. And what sin or iniquity can be greater, or more detestable before the Lord, than the sin of incredulity and unbelief, even the mother and fountain of all other sins? This is that which the Evangelist Saint Matthew reprehendeth in the Nazarites, even their incredulity: for when our Saviour Christ came among them to preach, and teach, and to heal them that were sick, as he did in other places, they were offended with him, and gave him just occasion to say of them, That a Prophet was not without honour, save in his own country, and in his own house. Then is it added in the end of the Chapter, He did not many great works there, for their unbeliefs sake, Matth. 13. So likewise our Saviour Christ sayeth to the father of the child that was lunatic, considering his want of faith: If thou couldst (saith he) believe, all things were possible to him that believeth, Mark 9 And this is the only cause that barred the Israelites out of the land of Canaan: For we see that they could not enter in, because of unbelief, Hebr. 3. No more shall any enter at all into heaven, which was figured by the holy land of promise, which believe not: for john sayeth, that all the unbelieving shall have their part in th●●ake that burneth with fire & brimsto●●●hich is the second death, reve. 21. Now when we say, that faith alone in Christ doth apply all his good works unto us, we do not speak against good works, that are done of the godly here in this life, but our meaning is, that our good deeds do not save us, which any man that hath read the Scriptures indifferently, will grant. We exclude not works in life and manners here before men, but we exclude them from any part or portion of justification before the almighty God, in whose presence nothing is perfit, clean or pure, no not the sun, nor the moon, nor the Angels: but only the works of that immaculate and unspotted Lamb, even the man jesus Christ, whose works are all made ours, and imputed unto us, as if we had done them, if we do but believe in him. Good works must be done of us, for these three causes: first, because God hath commanded them, secondly, because he is glorified by them, as our Saviour sayeth Matthew the fift, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Thirdly, they must be done, because they profit and further our poor neighbours and brethren, the needy members of jesus Christ, and in helping them, we help jesus Christ himself, Matth. 25. For so doth he account it as done to himself. You may add to these a fourth cause, why good works are to be done, although they save us not, because they shall be signs and tokens to men of our faith, which is hid and within us, and shall declare that we are good Christians, even as the tree is known by his fruit: for if we have no good works, surely we have no good faith, but a devils faith, as james sayeth, although we brag never so much of our faith. This faith doth not save, but is a dead faith, without any works. The true faith that we spoke of before, it doth not save us, in respect of the worthiness or dignity of it, but because it doth look unto Christ his mark or object, and doth apprehend him with his works. The Papists say, that faith alone can not justify us, because it is unperfect, as we say works are, which therefore can not save us. But we must understand that the reason is not alike: for we may have a true & a lively faith in Christ, although it be not in every point perfect & absolute. No man can have a perfect faith in this life, for it doth still increase, and grow in greater measure: but the children of God, they have and may have a true faith cleansed from hypocrisy and dissimulation. And this true faith doth justify every one that looketh up to Christ, as well as a perfit faith. Faith is likened to an hand, whereby a man doth receive any thing. Now we know by experience, that one with an unperfit hand, that either lacketh a finger, or a thumb, or that hath his hand sore, or otherwise blemished, may as well with his lame hand receive a good and fine piece of gold from a rich man, for his alms, as one that hath a whole or sound hand: so may we receive from Christ, if we believe but a little, as much as a grain of mustard seed in quantity, we may receive remission of sins, and all other benefits of his death and passion, as well as he that hath a stronger faith and a greater. And nothing shall be unpossible unto us, as Christ said to his disciples in the like matter, Matth. 17. Now faith is said to be a firm and a constant assent of the mind to the words of God, wrought by the motion of the holy ghost for the salvation of all the believers. Seeing then so many excellent things are given unto us, if we abide faithful, and believe in the Lord: and seeing furthermore on the contrary part, we are deprived of all these promises and gifts, if we have no faith: it behoveth us to look about, and to examine well ourselves, our hearts, our consciences, our inward parts and affections, to see whether we be in this faith or no, and whether we can unfeignedly persuade ourselves before the Lord, that we have this true faith in jesus Christ: If we have it, let us continue and abide in it to the end, that we may be saved: let us use the godly means and exercises of Christianity, whereby it may increase and wax stronger in us: let us frequent the hearing of sermons, and the word of God, in reading it also privately, and let us join prayer to the Lord, for this excellent gift of faith. Likewise, the sacraments are to be used, which are an increasing of this faith unto us, but with reverence let us often use them. Finally the company and society of the godly shall help much to this matter. For as faith is gotten by these means, so is it continued in us, and is lost, if these exercises be away. If any feel himself void of faith, let him beseech the Lord jesus, the author of faith and giver of it, and say with the Apostles, Lord increase my faith, and let him use the ways that I spoke of even now, for faith cometh by hearing of the word of God. which when we hear, the holy Ghost worketh in us: yea, the holy Ghost itself then cometh into our hearts by hearing the word, as it is reported in the Acts, that while Peter spoke, the holy Ghost fell on all them that heard the word. Acts 10.  
This faith is our wedding garment, & without it, we shall be excluded and shut out from the marriage of the Lamb. It is the oil which we must always have in our lamps in a readiness, against the bridegroom come at midnight. As the fire goeth out for lack of wood, so is faith extinguished in us for lack of the word of God, and earnest & hearty prayer, whereby it is maintained. The jews were cut off for their meredulitie. Well we stand yet by faith: let us take heed, lest in thinking we stand, we fall. If the true and natural olives were not spared, how shall we escape that are the wild olives, if we provoke the Lord? These things although partly they have been touched already, yet they cannot be spoken of too much, seeing they are the duties of of all Christians, & the commandments of the Lord. This doctrine of faith in Christ jesus, that we are justified by it alone, & by it obtain remission of sins without the works of the law, is not private to some, but common to all that do unfeignedly believe it, whether they be rich or poor, prince or beggar, bond or free, jew or Gentile, in this country or that, all are one in Christ jesus who is brother to all alike, and there is no respect of persons with God, Acts 10. which is a father alike to all that call upon him in faith and truth. This, as it is joyful and comfortable to all, so is it most specially to all them that are afflicted in mind, to them whose calling is but base and abject in the world, to such whom the world maketh no account of, briefly to all that are in poverty and misery, forsaken of the world for Christ's sake. Neither is this doctrine new or strange as the adversaries do falsely slander it, which say it was never heard of before the time of Luther: It is not so, this doctrine is as ancient as the Prophets of God are, & all they are witnesses unto it, and was in the primitive Church taught of the Apostles. For what else do we say, but that we receive remission of sins through faith in Christ's name? And doth not S. Peter in the Acts the tenth chapter say the very same, and confirmeth it by the testimonies of all the Prophets? Mark his words well, for they prove our purpose, and confirm the three points that we have set down in this article, first, that we all are sinners, secondly, that Christ doth forgive them freely, & thirdly, that by faith it is, we lay hold on this remission. His words are these, every one of them very effectual: To him (saith he) meaning Christ, of whom he made that excellent sermon, going before unto the captain Cornelius, give all the Prophet's witness, that through his name, all that believe in him, shall receive remission of sins. Peter doth show that this doctrine which we teach, is not new or heretical, but catholic, and such as the Prophets themselves all long ago did teach, that by faith in Christ, every one that believeth, shall have pardon of all his sins, whether they be committed before or after baptism, whether they be actual or original, or whether they be in thought or in word, or in deed: if we believe steadfastly, they shall all be forgiven us for Christ's sake. I speak here nothing of that great and horrible sin against the holy Ghost, which is irremissible: I hope in the Lord, we shall never have any thing to do with it, and therefore I will not entreat of it, or what it is. Let this be our comfort, that we that have any fear of God, any love to jesus Christ our sweet saviour, any reverence to hear his blessed word and Gospel, and to receive his holy sacraments: we (I say) that have any motion to these things, are far off from this sin, and it shall not come near our dwellings. You have heard now (dearly beloved) what it is we have to learn and bear away upon this article, what is the meaning of it, what parts of doctrine it doth contain in it. This article, and the belief of it is very comfortable, yea, the joyfullest thing of all others in this life, is to hear of the remission of sins, and that of all, when the least of them is able to pluck us down to hell, and there to hold us in chains of darkness for ever and ever, without any hope of recovery, were it not for his mercies in jesus Christ. The Lord doth in deed bestow daily many good and great blessings upon us in his mercy, for the which we ought continually to thank him: but this benefit of the washing away of all our sins in Christ's blood, doth as far pass and excel them all, as either the Diamond doth the stone in the street, or else the purest and finest gold that may be, the filthiest dross and dirt that can be found, so great a grace is it, in Christ freely to have all our sins wiped out of God's remembrance. But now let us give (as we are dieply bound) most humble and hearty thanks to God the father, for sending jesus Christ his son into the world, to take upon him our sins, and to bear them all away in his body, and let us withal thank this good and bountiful saviour jesus Christ, for vouchsafing to humble himself so far for our sakes, as to have our sins imputed unto him, and to be laid upon his back, and to suffer the punishment dew for them all. And let us also pray both night and day unto him, to take them away from us more and more, and to kill this raging sin within us, by the sceptre of his holy word, and operation of his mighty spirit, that notwithstanding sin be in us, as it shall be to the last day, yet it may not reign in us, or be a tyrant over us, but that we may mortify it from time to time, until we come to that state, wherein it shall be clean put away, and altogether destroyed, which will be when we shall meet together in the joyful and happy resurrection of our bodies, whereof we are to speak in the article following. These things the Lord God grant unto us all for his sons sake, to whom with the holy Ghost, be rendered all praise and glory, and thanksgiving, both now and for ever more. Amen.   

The eleventh article of our Christian faith, and the eleventh lecture upon it, which is, The resurrection of the body.  
IN the fourth part of this our Christian belief, which was of the church, I declared that there were three consequents or benefits annexed unto it. The first you have heard, which was the remission of sins: Now doth ensue the second, which is the resurrection, or rising again of our flesh and body. And this article doth follow in very good and apt order after the former: for as by the first Adam's sin and ours, our bodies became mortal & subject unto death: so having remission of our sins by Christ the second Adam, our bodies shall hereafter be made immortal, & raised from death to an everlasting & better life than that, which we should have had in Paradise, if Adam & we had continued in our state of innocency. This resurrection is the repairing and the renewing again of the whole man to a most blessed and perfit estate of life. The meaning therefore of this article is thus much: I that am a Christian, do most certainly believe, that not only my body, but the bodies of all men, that ever have been from the beginning of the world to the end of it, shall at the last day of judgement, by the power of Christ at his coming, be raised up again, (being the same in substance, but not in qualities) whether they be rotten in the grave, or burnt in the flaming fire, or consumed of beasts, or drowned in the sea, & devoured of fishes, or else of birds. And I moreover believe, that they shallbe joined to their souls inseparably, at the which resurrection the godly shall have a full end of all their miseries, and pains here; with full possession of eternal life, and that the wicked and reprobate shall go into everlasting hell fire, which is prepared for the devil and his angels. This is the true sense and meaning of this article of the resurrection. Now let us see what good lessons may be gathered out of it, for our instruction, that we may the better profit in the way of true godliness, and Christianity. Three things are to be considered in this resurrection. First that according to the scriptures, there shall one day be a general resurrection of good and bad. Secondly, to what end this shallbe. Thirdly, the consolation and comfort, that we may reap and enjoy by this resurrection, in the applying of it to our own consciences. I am not ignorant, how that very many things must be repeated here, which have been spoken of before, both in the article of Christ's resurrection, which is a plain confirmation and proof of this, and also in the other artice of his coming again to judgement, which shallbe then when this article shallbe fully accomplished unto us. These things are so incident the one to the other, I mean Christ's resurrection, and his judgement and our rising again, that they cannot ●e separated: howbeit, we will by God's grace so speak of them all, as they shall tend to godly edification, and to the great comfort of all them that do now in these last and dangerous days mourn in Zion. And albeit some places and reasons shallbe now brought here, in the proof of this article which have been alleged before: yet it shall not be amiss to bear them again and often, that we may the better remember them, because we are all dull in hearing, and forgetful of good things, so fickle is our memory. In the Scriptures both in the Law and in the Prophets, and also in the new Testament, ye have the same lessons given forth often unto you, especially in the Psalms, where the latter part of the verse, is either but a repetition, or else a more plain declaration of the former part of the sentence. Yea, Saint Paul himself well understood this to be a very profitable and good thing, to hear one lesson many times, and therefore said to the Philippians, It grieveth me not to write the same things to you, and for you it is a sure thing, chapter 3. Seeing this is so, let us then come to our purpose, which is to prove that there shall be a general resurrection of all men. This article is (I grant) very hard to be believed, if we judge of it by flesh & blood only, as far as natural reason will extend, but where faith is planted, there reason hath no place. And all the works of God, if they did not pass our reason and capacity, than they were there not so wonderful, neither should theybe unsearchable or past finding out, which S. Paul the Apostle affirmeth, Romans. 11. saying, O the deepness of the riches, both of the wisdom and knowledge of God Many of the better sort of the heathen Philosophers, as Plato, Aristotle and Cicero, although they were fully persuaded of the immortality of the soul, yet they never did so much as once dream or think of the immortality, and resurrection of the flesh, which we bear about with us. So incredible a thing did it seem unto them. And therefore Saint Paul, when he came to Athens, and there preached Christ jesus unto them, and many other good points of Christianity, & of our faith, they heard him indifferently without any mocking at all: but when he said and affirmed constantly unto them, that God had appointed a day, in the which he will judge the world in righteousness, by that man whom he hath appointed, whereof he hath given an assurance to all men, in that he hath raised him from the dead, then they mocked, because they heard of the resurrection from the dead, Acts 17. Well, notwithstanding all this, we that are Christians and trained up in the school of Christ our master, must believe this point. For surely the full persuasion of this one article, comprehendeth many other articles of our faith: For if we rise not again, then is not Christ risen: if Christ be not risen, then are we in our sins, and so the former article that went before, falleth to the ground. But if this be true, than all the other going before are confirmed, and out of doubt. Let us therefore hear, and mark also some infallible testimonies, and authorities of the everlasting & true word of God, to build our faith upon in this so hard & strange a matter to reason, & to confirm us against all temptations of Satan, or of the wicked and carnal Atheists, which will go about to undermine the verity of this article. We have in the third chapter of the book Exodus, a manifest proof of the resurrection in these words, where as God speaking to Moses, sayeth on this wise, I am the God of Abraham, the God of Isaac, and the God of jacob. Which words are so forcible, that our saviour Christ used no other argument against the Sadduces which denied this resurrection. For God cannot be said to be God of Abraham, except he raise him again, and the body be joined to the soul. For he calleth not himself, the God of Abraham's soul, but of Abraham, meaning the whole man. It was evident therefore that Abraham with the rest of the fathers, shall rise again. Very excellent is the place of job, in the nineteenth chapter of his book. I know (sayeth he) that my redeemer liveth, and he shall stand the last on the earth, and though after this skin worms shall devour this body, yet shall I see God in my flesh, whom I myself shall see, & my eyes shall behold, and none other for me, though my reins are consumed with in me. We see by this, that job long before us, or before the new Testament was written, had a full hope of the resurrection, that both body and soul should enjoy the presence of God at the last day. this is written (as Paul sayeth) for our instruction, that we should have the like hope and assurance as he had, in the happy and blessed resurrection of our bodies after death. This trust and faith had the Prophet David, in the sixteenth psalm, Thou shalt not leave my body in the grave, neither shalt thou suffer thy holy one to see corruption. In the six and twentieth of Esay we read thus, Thy dead men shall live, even with my body shall they rise. Awake, and sing ye that dwell in dust, for thy dew is as the dew of herbs, & the earth shall cast out the dead. What can be spoken more plainly for this purpose. Likewise under the vision of the dry bones, which revived and took flesh, the Lord would show unto Ezechiel, that he was able to do all things, and to bring the people out of captivity, which were as dry bones then rotten and consumed. And this was a type of the resurrection to the house of Israel in their banishment, being restored to their country again. That place of Daniel in the twelft of his prophesy is most evident, At that time, shall Michael stand up, the great prince, which standeth for the children of thy people, and there shallbe a time of trouble, such as never was since there began to be a nation unto that same time, and at that time thy people shallbe delivered, every one that shallbe written in the book▪ and many of them that sleep in the dust of the earth, shall awake, some to everlasting life, and some to perpetual shame and contempt. And they that be wise, shall shine as the brightness of the firmament: and they that turn many to righteousness, shall shine as the stars for ever and ever. Here is set forth the rising of all men, both good and bad, & the glory of the one sort, and the shame and confusion of the other. Look Matthew 22. Mark 12. Luke 20. Our saviour Christ exhorting rich men to make feasts, and to provide for the poor, said, that they should be recompensed in the resurrection of the just, Luk. 14. Where we may note, that the resurrection is said to be a recompense and a reward for the just. And surely so it is: for otherwise the Lord might seem to be unjust, which many times doth not here reward the Godly, as he hath promised, nor punish the unjust, as he hath threatened them. And if we trust in Christ only in this life, we are (saith Paul) of all men most miserable. We hope therefore for another life, and this is in the resurrection: this is our joy & comfort. I see then no cause why men should be so sorry to die, and departed from this world, seeing a better world is kept in store for them. I come to the new Testament. In the 6 of john our Saviour hath a notable place to confirm this matter unto us. Our Saviour in that place speaketh of both the resurrections, the one from sin in this life, in the 25. verse, that the dead should hear his voice, that is, they that were in mind and faith dead, should now hear his Gospel, and be renewed unto repentance, and so live a new life. This seemed a strange doctrine to the jews, and they wondered all at it. Our Saviour then goeth farther with them, & telleth them of more strange things than these, saying, Marvel not at this: for the hour shall come, in the which all that are in the graves, shall hear his voice, and they shall come forth, that have done good, unto the resurrection of life, and they that have done ill, unto the resurrection of condemnation. Martha a woman was well persuaded of this article, for she did believe that her brother Lazarus should be raised up at the last day, john 11. Again, if all nations shall be gathered together before Christ, than all shall rise, that they may be judged: otherwise he can not be said to be the judge of quick and dead. Neither doth the remaining of some alive till the latter day hinder this position, but that all shall rise. For they that did never die, shall be raised up with new bodies, which change shall be as the rising from the dead, for having weak and corruptible bodies, they shallbe glorified and made heavenly bodies. If we consider the power of God whereby he is able to do all things, even what he list, and greater things than we can imagine: then this will not seem hard or absurd unto us. We do believe and confess, that he is almighty in the first article, and therefore we must needs confess that he can do it, as easily as he raised up the body of Christ, wherein he hath given the assurance of the whole Church. And he that made all things of nothing at the first by his only word, is able also now to bring to pass that of dust and earth shall bodies be raised up again. Saint Paul could not be brought from this persuasion by any means, either by fear or displeasure of the Sadduces, or of Agrippa: or Festus, but he protested, that he had hope toward God, that the resurrection of the dead, which did seem an incredible thing unto them, Act. 26. should be both of just and unjust, Act. 24. The hope of this resurrection made Saint Paul, as it should do us, to do his duty roundly: for herein (saith he) I endeavour myself to have always a clear conscience toward God, and toward men. For verily, for this cause do many men make shipwreck of faith and conscience in their actions and affairs of this life, because they have quite forgotten this day of the resurrection, wherein an account must be given, not only of wicked deeds and blasphemous words, but of every idle word spoken, as our Saviour sayeth, Matth. 12. If we would consider this, how we must all stand naked before the high tribunal seat of Christ jesus, it would surely make us to tremble & to quake every vein and joint in us, when we think upon it. The day shall be fearful and terrible, I hope there is no man among us that doubteth of the certainty of this day, although the day and hour itself be known to no man. And this is to make us always to be in a readiness for it. For it shall come upon a sudden, 1. Thes. 5. I should be long and over tedious, and not seem to write a Lecture to exhort & teach, but rather a treatise to convince the adversary and wicked, if I should reckon up all the places that here might be brought for the confirmation of this doctrine. Let these therefore for this time suffice: and if the diligent reader be disposed to see more, let him read the 15. Chapter of the first Epistle to the Corinthians, there he shall have a goodly discourse & handling of this whole matter of set purpose, Paul proving the resurrection by many reasons, both divine and human, and showing moreover with what qualities, conditions and properties the bodies of the faithful shall be raised up: where he also answereth the objections that may be made to the contrary. I conclude this part with the words of Saint Paul to the Philippians the third Chapter: Let our conversation be in heaven, from whence we look for the saviour, even the Lord jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. In these words he showeth that God's power is able to do this, and although our bodies be vile, they shall be made fair again: trees seem to be dead and rotten in the winter, which in the spring time come forth most florishingly with their fruit in due season: so it is in the resurrection. This made the fathers so carefully to bury the dead with their balms & odours, knowing they should appear again. Last of all, I refer you to the 2. Pet. 7. Chap. & reve. 20. where this resurrection is most lively, as in a table before your eyes, described. It followeth in the second place, to see to what end this great resurrection shall be. We have seen the efficient and chief cause of this resurrection, to be the power of God mightily working in himself. The form of it is, the joining and uniting together of the body & soul for ever: and the matter wherein this doth stand, is the soul and body of man, which must be repaired again, being once corrupted by sin in our first grandfather Adam, and also in us his children, springing of the same corrupt root with him. The final cause why this resurrection shall be, is of two sorts: the one is in the respect of the good and godly men, who have lived here in the fear of the Lord, to his honour and glory: in these he will show his exceeding great mercy, in making them vessels of honour to serve him, whom he will reward with everlasting life, which yet notwithstanding they have not of duty deserved, (as the Papists say) but in mercy doth the Lord bestow it upon them. The other cause is in respect of the wicked and reprobate, upon whom the Lord will show his perfit justice against sin and wickedness, committed of them without repentance. These will he make vessels of his wrath, which shall burn in them with an unquenchable fire, without end and mercy, who because here they have not been thoroughly punished, or sometimes not at all, therefore the full measure of their punishment is reserved till that great day, then to be powered out upon them in fire and brimstone, in that burning lake continually which never shall have end. For these causes is this resurrection (whereof we speak) ordained. To speak of the end for the godly, first, so it is that the Lord hath promised in mercy to reward all his faithful servants, which cometh not many times to pass in this life, therefore there remaineth a life to come to be showed in the resurrection of the flesh. And if all godliness be sure to be recompensed with a promise of a good turn in the life to come (as Paul declareth to Timothy the first Epistle and fourth Chapter) Then out of all doubt very expedient and necessary it is, that there should be a resurrection. If any man say. The souls of the faithful are rewarded as soon as they depart from the body, with this promise of life, and therefore they seem not to lack a reward, although there be no resurrection, and so God is true of his promise: I answer, that as the bodies of the faithful while they lived well here, have been temples of the holy Ghost, to serve the Lord withal, and as not only in soul, but also in body through divers temptations and persecutions they have been afflicted for Christ, and have still been under the cross: so surely, they also with the soul shall be glorified and rewarded, according to the things that they have done. And to this agree the words of the holy Apostle: We must all (sayeth he) appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil, 2. Corin. 5. Here he nameth expressly the body, otherwise the reward were unperfit, if in one part only it were bestowed. The Lord will not suffer the giving of a cup of cold water to his saints to go unrewarded, much more therefore will he reward those that have given their bodies to be consumed in the flames of fire for his cause and the Gospel: so that if any lose his life for his sake in this world, he shall find it in the world to come, with an hundred fold more, with all happiness and joy restored unto him. If we look upon all the saints that have been from time to time, we shall see that they had no felicity, nor happiness in this life. The Epistle to the Hebrews, speaking of the excellent faith of the old patriarchs and ancient fathers, showeth us what was their estate in this life, for their good works and deeds: Some were racked and would not be delivered, others were tried by mockings and scourgings, by bands and imprisonment, they were stoned, they were hewn asunder, they were tempted, they were slain with the sword, they wandered up & down in goats skins, and sheeps skins, being destitute, afflicted and tormented, wandering in wildernesses, and mountains, and dens and caves of the earth. If we ask the end, why they suffered and endured such things of the wicked, the same Apostle doth make us answer, This they did, that they might receive a better resurrection. And surely they had been fools to endure such torments of body, if the body and soul had perished in their death and grave, as do the bodies of bruit beasts, without any hope of the resurrection. Consider ye the Apostles, how they were rewarded here for their preaching and godly life: did they not all for the most part, in the end suffer death and martyrdom for their labour? how was Paul rewarded of the Lord in this life? did he not whip and scourge him when he received him for his son? yes truly. And he confesseth what his whole life was after his conversion: nothing but a sea of troubles & miseries, fightings without, and terrors within, hunger and thirst, cold, nakedness, bands and poverty were the rewards that the Lord gave him here, insomuch, that he might seem to be in worse case after his conversion to Christ, then before, if he had judged of his afflictions by a worldly and carnal eye, and not according to faith, as did carnal Demas, and therefore because he felt miseries in this life, in Christianity revolted from Paul, and embraced this present evil world, 2. Timothy 4. These things made Paul to say, that unless there were a resurrection, his state had been most miserable of all others, for what (saith he) advantageth it me to suffer these things, if the dead rise not again, then let us eat and drink, and live in pleasure. So we see the hope of the resurrection stayed him from running into condemnation with the wicked, & he confessed else where, that his crown was not here in this life, but was laid up for him. And all these vexations of the bodies, of souls, of minds and consciences of men, is to teach them that no blessedness is to be hoped for in this our vale of misery: but we look for a city to come, whose builder and maker is God, seeing we have none here that is permanent. Our saviour, when he comforted his disciples against persecutions to come, when as they should be mocked, reviled, taunted, yea and killed for his sake, willed them in that day to be glad and to rejoice, for their reward was great in heaven. He said not in earth, that their minds might be with drawn from this life to the everlasting rest out of this world. And this can not be, but in the resurrection of our bodies. They that will have their reward in this life, in short & transitory pleasures of sin for a season, feasting & sporting themselves in their wantonness & ungodly delights, & are impatient to look & wait for the heavenly promise of joys, that shall have no end, are like unto the rich man both proud and gluttonous, that fared deliciously every day, and went in purple and silk, not regarding the poor estate of Lazarus, and therefore now in hell receiveth pain & punishment endless, which in his life time received pleasure & comfort. But they that with patience, & quiet minds can take all things in good worth, whether it be sickness or poverty, or shame & ignominy, which the Lord here sendeth to them in this life, for a trial of their faith, & can look up unto the celestial life to come, tarrying the Lord's leisure, these men are like to poor Lazarus, which in deed in his life time received pain, but is now comforted beyond all man's expectation with an everlasting comfort, Luke 16. David pronounceth them blessed that fear the Lord, & yet if we respect the present time, it doth not so appear to us, but rather the contrary: for what blessedness is here, either in the body, or in the soul, if we speak of a sound & perfect happiness, as he meant it? The soul is infected with sin, the understanding is darkened, & the things we know not are more in number, then the things we know: so that our knowledge which should beautify and adorn out soul, is unperfect: and this not only in things natural and civil, but also in heavenly mysteries, and matters of greatest weight & importance: so that Paul might well cry out and say, O mortal man that I am, who shall deliver me from the body of this death. Rom. 7. No happiness therefore in this life of the mind of man, but that which is, is rather a shadow and a viso, than any true sight of happiness. For it doth not yet appear what we shall be, although now we are the sons of God: but this shall appear when Christ shall come in glory, Colos. 3. Now if any grief of mind which is inward, come to the soul, than it seemeth to be in hell, and this dolour surmounteth all the passions and pains of the body. Let any man consider the body, and he will say that it can not be happy in this life: the diseases and sicknesses of it are so many in number, that they have passed the art and skill of the best Physicians to heal them. And if the diseases of the body were away, yet were there calamities a thousand to prove it to be in a very wretched case, as long as it is subject to sin in this pilgrimage. What crosses are shame to us, & ignominy, contempt and reproach, which cause many most desperately to hang themselves? What is poverty with her children? as lack of friends, meat and drink, want of apparel which is necessary, lodging, and house room, with such things? These miseries a man may have, although he had health of body, although yet these things bring sickness with them commonly. What then are other external dangers, as the wounding and hurting of ourselves, the spoiling of our goods, dangers upon the land of thieves, & upon the sea of drowning? and if we scape that, there is danger of ungodly Pirates. These crosses being laid together, and weighed in the balance of justice, will counterpoise & overweigh all our pleasures that are, or may be invented in this life: so great is the heap of miseries in this life. And these troubles that I have above rehearsed, as they are common to all, so especially to the godly, to make them not to be in love with this world, seeing the Lord hath reserved the blessed resurrection for them. Wherefore (dearly beloved) call now to remembrance the days that are passed, and consider the saints, which after they had received light, endured a great fight in afflictions, as our martyrs did in Q. Mary's days, partly while they were made a gazing stock, both by reproaches & afflictions being tossed to & fro, & suffered with joy the spoiling of their goods. And know you dear brethren, that ye have in heaven a better and a more enduring substance then all the gold & silver of princes. Cast not away therefore your confidence which hath great recompense of reward in this day of the resurrection of your bodies. For ye have need of patience, that after ye have done the will of the Lord, ye may receive the promise of eternal life. For yet a very little while, and jesus Christ the author of this resurrection that shall come, will come, and will not tarry. Thus much for the end of this resurrection in respect of the servants of Christ, which then, and not before shall fully be rewarded, and made perfitly blessed in every part, both body and soul, wherein they have served their Lord faithfully, when they were alive. Now let us see the end, for the which all the wicked shall rise again at that day, which also standeth with the justice of the Lord, to recompense them after their demerits. As not only the souls of the wicked have offended their GOD by their sinful thoughts and cogitations, but also their bodies have been slaves unto sin, and have given their members over to serve unrighteousness: so it standeth with equity, that not only their minds and consciences be tormented, but also their bodies, by the which they here have wrought all these abominations, should feel the reward & stipend of sin, which is the everlasting death, even the second death of the soul and body together. This punishment is deferred most commonly in this life, and who in so good estate, as concerning the body here, as the wicked and such as contemn the Lord: In so much that their prosperity & wealth, have moved the godly to wonder at the secret judgements of the Lord in this their case. This thing moved the Prophet Habakkuk to cry unto the Lord for vengeance against the wicked, being troubled with their prosperity and success. Wherefore dost thou look (saith he) upon the transgressors, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he, whereof they rejoice and are glad. Habakkuk 1. This complaint likewise made the prophet jeremy in his time, in the 12. of his prophecy, saying, O Lord, if I dispute with thee, thou art righteous, yet let me talk with thee of thy judgements: wherefore doth the way of the ungodly prosper? why are they in wealth, that rebelliously transgress? These were jeremies' words concerning the ill men: but he addeth more, Thou hast planted them, and they have taken root, they grow and bring forth fruit: thou art near in their mouth, and far from their reins. David found by experience the like success of the wicked in his days also, and therefore saith that he fretted at the foolish, when he saw the prosperity of the wicked: For (saith he) there are no bands in their death, but they are lusty & strong: they are not in trouble as other men, neither are they plagued with other men. Therefore pride is as a chain unto them, and cruelty covereth them as with a garment: their eyes stand out for fatness: they have more than heart can wish: they are licentious, & speak wickedly of their oppression: they talk presumptuously: they set their mouth against heaven, and their tongue walketh through the earth. Here you have a description of their life, and of their prosperity, what the one is, & what the other is also, their life is licentious, and yet it goeth well with them for these transitory goods: but what doth David confess of himself, which was the child of God? Daily (saith he) have I been punished and chastened every morning, Psal. 73. Seeing this standeth so with the wicked, shall we not say, that they shallbe punished elsewhere? Yes no doubt, there is a judgement day kept in store for them, where they shall be punished, although they have lived in pleasure here: otherwise the Lord should not be just. Look upon the 21. chap. of job, and you shall see, that long before David, he took up the like complaint, then, when he saw that wealth & ease in this life of the godless, & contemners of religion. We see how the jews, the children of God were still afflicted of their enemies, & kept under the rod, when as their persecutors, the Assyrians, the Chaldeans, the Persians, the Grecians, the Romans, with the rest, lived in all wealth, peace and worldly prosperity. It remaineth therefore, that they one day should feel the reward of sin in their bodies which have sinned: the which thing seldom cometh to effect in this present state of life. The Lord hath said by isaiah his Prophet in the 65. chap. Behold, my servants shall eat, and ye shall be hungry: behold, my servants shall drink, and ye shallbe thirsty: behold, my servants shall rejoice, and ye shallbe ashamed: behold, my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of mind. Although this be somewhat accomplished, even here under the kingdom of grace, whereby the godly do rejoice, & the wicked are somewhat quailed: yet shall it especially be seen in the kingdom of glory, when the elect shallbe fully set in sure possession of all joys, and the wicked have full measure of all their deserved punishments. To end then this matter, the use of this doctrine is this: seeing the wicked shallbe rewarded seven fold into their bosom, and shall make and give an account very straight of all their life wickedly & ungraciously spent upon the earth: let not us fret at them before the time, as David counseleth us, neither let us envy their high & so prosperous estate, for they shall soon be cut down like grass, & shall whither as the green herb. Lo, see their continuance, & to what thing it is likened of the holy Ghost, Psal. 37. The third thing in this resurrection, is the comfort that thereby doth ensue to the godly, when they think & meditate upon it, which surely is very great. For they that are well persuaded in mind of the resurrection of their bodies, can not but at the last hour of death depart joyfully & merrily out of this life, yea & desire this day, as the faithful and godly do, as Paul did: I desire (saith he) to be loosed, & to be with Christ. The hope & great comfort of the resurrection made him to pray so. But they that are not fully persuaded of this true article, die very unwillingly, & with grief & sorrow of mind, thinking they shall lose all pleasure here, & enjoy none in the life to come, as the Epicures & belly gods do imagine, whose lives & sayings are most lively set forth in the second of Wisdom, which chapter I would greatly wish to be read of all men. Again, the sure belief of this doth comfort us, when we have here lost our dear friends and acquaintance, because one day we shall enjoy their company again. So did Paul comfort the Thessalonians, that they should not be fory for them that were dead, as those that have no hope, that they shall see them again: as the heathens did, who lamented out of all measure for their friends, as in deed having no hope at all of the resurrection, as we see it came to pass in Cicero, who could not be comforted for the death of his daughter Tulliola, whom he loved so well, although his friend Servius wrote most comfortably unto him. The cogitation hereof doth arm us against all persecutions, to suffer all things with a quiet and joyful mind, as the martyrs did endure all kinds of torments in their bodies, because they knew their bodies should be after a more excellent and glorious sort, restored to them again in an other life. Furthermore, this will cause us to abstain from all unlawful pleasures of the flesh and of sin, considering we shall have pleasures in the resurrection without end, and that we shall reap there joy without weariness, if we faint not here. With this resurrection did job comfort himself in his greatest extremities, saying, I know that my redeemer liveth, and that I shall see him in my flesh, job 19 This was the comfort of Paul in all his persecutions that he suffered for the Gospel of Christ, that the dead should rise again, the good to glory, the wicked to shame and reproach, 1. Cor. 15. Our saviour exhorted rich men in this life, to give alms to the poor, because they should be recompensed in the resurrection of the just, Luk. 14. Esay comforteth the afflicted church in his time with hope of the resurrection, saying, Thy dead shall rise, even with my body shall they rise, isaiah 26. And what is else the comfort of the godly at this day in such sorrowful times, and dangerous days of sin, but only the sure hope of this blessed resurrection. This is a comfort to every godly man, when he thinketh upon it. For this day is called the restoring of all things again to their former perfection, Act. 3. It would greatly rejoice the lame man or cripple, to hear that all his limbs should be restored again perfectly as they were at the first. Likewise, it would make glad the heart of the naked, to hear that he should be clothed with most precious garments of silk and gold. And why then should not we rejoice ten thousand times more, to hear that we shall be restored to all integrity of body and soul, and clothed with most perfit and pure innocency of life for ever and ever? For our comfort, this day is likened to the pleasant time of harvest, wherein the godly shall be gathered into the barn of Christ as pure wheat, and the wicked cast out into the fire, as the unprofitable chaff good for nothing, Matth. 13. So that they which sow here in tears, shall there reap in joy. This day is also termed by Christ & Paul, the day of the redemption of our bodies from all miseries: for they shall be no more sick, weak, deformed, lame, naked, hungry, thirsty, and that which is the greatest of all, they shall cease from sinning any more, for they shall be like the glorious body of jesus Christ, without spot or blemish. And is not this a singular comfort? The finest body here, is but a carrion in respect of the foulest there. In this day, the righteous shall have dominion over the wicked, Psalm. 49. David when he considered of this day so joyful, said, that his heart did rejoice, because his body should not for ever be left in the grave, Psalm. 16. This day is called of Paul to Titus 2. The blessed hope, of the effect which it hath to make us there all blessed without end in joy unspeakable. This resurrection, which leadeth unto everlasting life, may well be likened to the last door, that in the court or palace of kings, leadeth into the princes privy chamber, or the chamber of presence: (for a man can have no access thither, until he have passed through many other doors and houses:) so surely it is in the life to come. We can not come or enter into the kingdom of heaven, even the privy chamber of jesus Christ, and there behold his presence, except we first pass by many doors in this life, which do lead us thither: as for example, we must first pass by our election, then by our creation, thirdly, by our redemption, wrought by Christ upon the cross, four, by justification, fifthly, by sanctification of life, and last of all, we must come to the resurrection, as the last door, if we will have our final glorification, which is everlasting life, to behold and enjoy the sweet and loving countenance of the Lord. Yea Paul goeth further, and saith, that by many tribulations, as straight doors and gates, which wring us, we must enter into the kingdom of God. Needs therefore must the resurrection be joyful, when as it leadeth us directly to such a palace of pleasure, as shall never end, & therefore is called of Peter, the time of refreshing, both of body and soul, in the presence of the Lord, Acts 3. The holy Apostle willed the Thessalonians to comfort themselves with the joyful remembrance of this day. 1. Thess. 4. For it shallbe unto us as a new birth, or nativity in all pureness, And if we so celebrate the days of our birth, wherein we were borne into a vale of misery and troubles, how ought we to celebrate and keep holy this day, wherein we shall be exempted from all curses of this present life! This day is termed our marriage day: if we rejoice here when we are married to a mortal creature, peradventure to our greater pain, and trouble than before, oh dearly beloved, how should we be affected, & what tokens of joy ought we to show forth, when we shallbe married to the son of God Christ jesus for ever in faith and truth, with a band which never shallbe broken! as the Lord speaketh in Ose 2. chapter, and revelat. 19 In this day shall the gates of heaven be set wide open unto us, which were shut up before, & our bodies shall so much excel the bodies which we now bear about with us, as the sun doth pass and overcome the moon in brightness and light. O what a joy is this to have our estate like unto the blessed Angels of God, most pure and divine creatures! If this cannot move us, I see nothing that may do it. I am sure this reward so moved good Moses, that he forsook the kingdom in Egypt, and suffered pain with the people of God, to come to this life in the end, Hebr. 11. Yea, this hope of life to come, made Abraham to leave his country, and to go to the land of Canaan as a poor stranger, Gen. 12. This made Paul to go through thick and thin in this life, that he might attain to the resurrection, when he had seen the joys and pleasures, that were showed unto him in Paradise, when he was taken up thither, 2. Cor. 12. Of this joy, our Saviour gave his disciples a taste in the Mount, when he was transfigured before them: but it was nothing in respect of this. Now as these things are most comfortable to the godly, to hear that their bodies shall be raised up to such glory: So is this day most fearful to the ungodly, which have here lived a dissolute life: For they shall say at that day to the hills, Fall upon us, and to the mountains, Cover us. but this shall not prevail, for they shallbe raised up, but to their shame and confusion for ever, as Daniel saith, Cham 12. They shall come forth (as our saviour saith,) but to the resurrection of condemnation, and so to be punished from the presence of the Lord jesus, with the worm of conscience, which shall never leave to bite them, & with the fire which shall not be quenched: So they shall perish worthily through their own corruption, and receive the wages of unrighteousness, as they which count it pleasure, daily to live dilitiously. These men would willingly wish that this day might never be: but it shall come upon them, and that suddenly, and they shallbe taken and snared, & not escape this judgement. For they must yield an account of all their ungodly works, whereby they have both displeased the Lord, and evil entreated his saints here upon earth. Thus you have heard (dearly beloved brethren) the treatise of the resurrection by the scriptures discoursed. First how that there is a general rising of all flesh. Secondly, the ends wherefore it is ordained: and then the comfortable doctrine, that the godly by this may lay hold on, in all miseries of this life. Now it remaineth for a final conclusion, that while we live here, we endeavour to have our part in the first resurrection with Christ, that we may by this come to the second, and be blessed with him. Let us therefore give thanks to our Lord jesus Christ, who is the resurrection and the life, in that he hath vouchsafed to give unto us an assurance of it, in his own person, in that he rose again from the dead. And let us likewise pray unto him, that we may so live, as we may be children of this happy resurrection to life, having an effectual faith, with charity which worketh by love in us, that all our actions whatsoever, may be seasoned & powdered with it, preparing ourselves against this day, with mortifying of our flesh: & seeing we shall meet so victorious & glorious a Lord, coming in the clouds, let us purge ourselves from all filthiness of the flesh and spirit, for no unclean thing shall enter in with him. God for his sons sake, give us the grace to do these things: to the which blessed and immortal God with the son, and the holy Ghost, be rendered all praise, glory and thanksgiving, for evermore. Amen.   

The twelfth Lecture upon the twelfth article of our Christian faith, which is, The life everlasting.  
THis is the last article of our Christian faith, & the last & greatest benefit that God doth bestow upon his church, which is the third benefit of them that follow the church: for after remission of sins, and the resurrection of our bodies, followeth this free gift of life, which is the end of all our faith, as S. Peter calleth it, 1. Pet 1. The resurrection going before, giveth a passage unto this endless life: for except that resurrection come, we cannot fully have this benefit. As remission of sins by Christ is the greatest gift, that God doth bestow upon his children in this life: so in the world to come, this everlasting life doth so far surmount all the rest, as the earth in compass doth pass the bigness of a tennis bal. This article shall then have his effect when Christ shall come to judgement, & not before. For of all the articles of our faith, these three only remain to be accomplished, the general judgement, the resurrection, and this life everlasting, which shall all be fulfilled together. The meaning of this article is this: I that am a true christian, do steadfastly believe, that as I have already a sure pledge of this life in me, which is the holy ghost working in my heart full hope of it, by the seed of God's word: so I shall in the world to come have this blessed life most abundantly powered upon me, in full measure of all happiness both in body & also in soul, which shall never have any term of years, but shall continued for ever, as the Lord himself doth, without ending, in which state I shall praise the Lord my God, not in part as I did here, and with the dregs of sin, but without all sin, never ceasing to praise him, & yet without all weariness, Re. 21. As concerning the excellency of this eternal life, if all the tongues of men & of angels, were joined & united together all in one, with all their knowledge & eloquence to express it, if they should be about it a thousand thousand years: yet notwithstanding, they all shall not be able to express & utter the lest part of it, no not the joy and pleasure of one quarter of an hour: so great, so unspeakable, so incomprehensible are the things that the Lord jesus hath laid up for all them that love & serve him. For although we hear this life to be replenished with joy, happiness & pleasure, yet these things are far removed from the capacity of our senses, until the day come, wherein we shall see him, as he is, & he reveal his glory unto us, even face to face, that we may see him perfectly. Wherefore the prophets and Apostles, seeing this blessed kingdom wherein we shall be placed, to be in itself inestimable, & not to be declared, as it is in deed, to give them a taste of it, whom they would stir up to be in love with it, they all have described it by earthly pleasures & commodities, which here we make great account of. So our Saviour used to express it by an earthly table of kings & princes, furnished with all manner of dainties & delicates, to please both the eye & the taste of man, saying to his disciples, Ye are they which have continued with me in my temptations: therefore I appoint unto you a kingdom, as my father hath appointed unto me, that ye may eat and drink at my table in my kingdom, & sit on seats, and judge the twelve tribes of Israel, Luke. 22 Here Christ expressed spiritual things by corporal and earthly blessings. But this we must think: If the Lord God do contain in himself the fullness of all felicity & good things, than we, having the fruition of the Lord, shall desire nothing besides him. And this is that most great & precious promise, that Peter speaketh of, which is given to us, That we should be partakers of the divine nature, 2. Pet. 1. For the Lord shallbe glorified in all his Saints, & shallbe made marvelous in them that believe. If then the Lord God shall communicate & impart with his elect, his glory, his justice, his virtue, his goodness, yea after a sort shall give himself unto them, we may be sure that we shall have joys infinite, & without end, such in deed, as the eye hath not seen, nor the ear heard, nor the tongue can speak, nor the heart & mind of man can possibly conceive & imagine, which pass all understanding: so that they ought to make us wonderfully amazed & astonished, when we consider of them, they do so far exceed our capacity, & reach of wit. The excellency of this life may be seen in these 2. things: first in the happiness of our soul: then in the welfare of our body. As touching the soul, it shallbe most happy, for it shall cease to sin, & shallbe wholly joined to the Lord in faith & truth, & never displease him any more. What a great joy is this! Again, the things that then shall beautify our soul, shallbe most perfect: our knowledge, our wisdom, our understanding, which here is all darkened, shall there be enlightened with the glory and light of the Lord: all virtues and ornaments of the mind shall abound in us even to the full, and every thing that is unperfit, shallbe then done away, no grief of the mind, no sorrow of heart, no torment of conscience any more, but peace, joy and tranquillity ever to endure. This is the Image wherein we were first created, and shall then be renewed to a more perfit estate of life, than it was in before the fall of Adam. Our soul there shall not be enemy to the body, neither shall the spirit rebel against the flesh, but it shall love the Lord with all his might. And if the joy of the mind and soul be so great here many times in the children of God, that they seem to be in heaven, what shall it be there (think ye) when it shallbe in full possession of all his delights and spiritual pleasures, ever singing and making sweet melody to the Lord, and yet without any weariness at all? For old things are all passed away, and behold, all things shall become new again, and the things that are there, shallbe eternal. For Christ shall give unto all his eternal life, john 17. This is the happiness of the soul. Now let us see the blessed estate also of the body, and that shall the better appear, if we compare it with the state that it is in here. Our bodies are now deformed, there they shall be most fair and beautiful, yea that which is more, they shall be like the glorious and immortal body of jesus Christ himself. Here the body is many times maimed and unperfit, there it shall be perfit and in his integrity: here it is in sickness, in poverty, in nakedness, in wounds, in stripes, in botches, in sores, and in all incurable diseases: there shall it be whole and all sound, rich and glorious, clothed with innocency, and never able to feel any infirmity any more. For here it is sown in dishonour, in weakness, in corruption: and there it riseth in honour, in power, in incorruption and immortality. Here be many things that make it to offend against God: there is nothing that shall cause it to sin: it shall not, as it did here, lust against the spirit, but be at peace and unity with it: the sight of it most quick in seeing, and very perfit it shall be in all the senses, in hearing, in smelling, in tasting, in handling. It shall have all melody and music to delight the ear, even angels singing continually: it shall have all sights and shows to delight and please the eye, even the perpetual presence of the blessed Trinity. All odoriferous smells, as it were of musks, perfumes, flowers, the sweet incense of praise and thanksgiving, to smell delectably in the nostrils of the Lord, and ours, shall not there be wanting. O what a joy is this to the body, to have all things at commandment, that may well please and delight it! The pleasures of Kings and Queens are nothing to those things whereof we speak, yea the pleasures shallbe so exceeding great, that if all the joys & pastimes of this life were compared unto them, they should be found to be but pangs and torments. Yea the continuance of all our delights here for an hundred years, is not like to the blessedness of one minute of an hour there, nor worthy to be likened unto it. For verily to speak with David, I had rather be there but for one day, than here a thousand years, in all the triumphs that Emperors and Kings can make with all their power. This is then the happiness of the body: Now how great shall the blessedness be, when both the body and soul shallbe conjoined together, and reign for evermore▪ Surely as great as the glory of the Lord is, & his excellent Majesty, which is infinite: so great shall this glory of the Saints be. The love of this life, which is everlasting, should make (me thinks) kings & princes to do their duties to the Lord, to reign over, & govern their subjects in justice & equity, and not to live in pleasures. The respect of these joys should make Counsellors to speak the truth boldly, & sincerely without flattering and dissimulation to princes, considering what a reward is laid up for them in heaven. This should make all Bishops and ministers of the word, to do their duty in reprehending sin stoutly, and in contemning this vain world, in teaching the flock without lucre & gain, seeing that when the great shepherd jesus Christ shall appear, they shall receive an incorruptible crown of glory, 1. Pet. 5. Finally, the consideration of this life, which is for ever, might make every estate and degree in their callings, either high or low, to do most cheerfully their several duties to all men, that in the end their part may be in the heavenly inheritance, which fadeth not away. O that our minds were erected up to these things, they would not so lightly be carried away to sin and wickedness, fearing lest we should lose these everlasting joys. This is the reward that Christ hath promised to them, that follow him here, in the regeneration, that have for his name's sake forsaken houses, brethren, sisters, father, mother, wife, children and lands, they shall inherit all things, even everlasting life, Matth. 19 This life shallbe most happy and joyful, either in respect of the persons, with whom we shall be, or else in respect of the place, which is heaven, the seat of God, or in the consideration of the time, which is for ever. Although we be here many times in a good place, yet if our company be not good & honest, this can be no delight to a godly man. Now in heaven we shall have the glorious fruition of the Father, the Son, & the holy Ghost, the society of all the angels, most excellent creatures, the company of the patriarchs, the Prophets, the Apostles, the noble host of Martyrs, briefly the fellowship of all the elect & Saints of God, that ever have been. This can not be but an unspeakable delight to us all, when we consider of it. Secondly, we shallbe blessed in respect of the place, for otherwise, if the company be good, & yet the place not correspondent unto it in all things, as not being large enough, or sweet, or glorious, there can be no great delight there: but this place is most answerable to the company, wide & large, fair, sweet & glorious, even the heaven of heavens, the seat of the Almighty, a place of joy, a place of comfort, a place of all spiritual delectation. S. john seeing it in the spirit, hath described it as far forth as flesh & blood can conceive of it, under earthly things. I saw (saith he) a new heaven & a new earth, & I saw the holy city new jerusalem, come down from God out of heaven, prepared as a bride trimmed for her husband. john compareth the place wherein we shallbe, to a city most glorious & excellent, whose shining was like to a stone most precious, as a jasper stone, clear as Crystal, whose wall was great & high, which had twelve gates, & at the gates twelve angels. The wall of the city had twelve foundations, which were garnished with all manner of precious stones, as Jaspers, sapphires, Emeralds, & such like, the building of the wall is of jasper, & the city was all of pure gold, like unto clear glass. The twelve gates were twelve pearls, and the street of the city is pure gold, as shining glass. This City hath no need of the sun, neither of the moon to shine in it, for the glory of God did light it, & the Lamb is the light of it. The gates of it shall not be shut by day, for there shallbe no night there, there shall be no death, no sorrow, no crying, no pain, for the first things are passed. There shallbe a pure river of water of life, clear as Crystal, and the tree of life bearing twelve manner of fruits. And there shall be no more curse, but God's servants shall reign there for evermore. This is the place, which john hath shadowed out unto us, as well as he could under these terrestrial benefits of gold, and silver, and precious stones, whereas in deed it can not be described as it is in itself, because no man hath seen it, and we being gross and carnal, must have it by carnal and visible things set forth unto us. Thirdly, the excellency of this life is seen in the continuance of it, in that, that it never decayeth or waxeth old. If here below we had all pleasures & delights both for the soul and body, yea although the place we were in, were most excellent & glorious, and the company in all respects according to our desire, good, pleasant and honest: yet if these things were but for a days, or an hours continuance, what great contentation of mind, or recreation for the body might be here, seeing we must departed very shortly from these pleasures? and than it had him as good, if they had not been at al. For all these things are like unto pleasant music, in a set of viols, which when they cease once, (and cease needs must every thing in this life, be it never so pleasant) than it is all one, as if we had never heard this music, so sweet and delectable to our ears, there is no print or token of it left behind, but all vanisheth away with the very staying of it: Even as after the flying of a bird in the air, or the passing of a ship in the sea, there is no trace found after them, Wis. 5. But dearly beloved, believe me, this life shall have years without end in unspeakable joy, in this so excellent a place, we shall hear music continually, and yet it shall never cease, nor we be weary to hear it. And when we have been there in these delights so long, and so many thousand years, as there be either sands in the sea, or grasses upon the whole face of the earth, or stars in the sky, which all are inmunerable to us: yet than we shall not come out, or leave these joys, but still it is with us, as if it were to begin. O the unspeakable mercy of the Lord jesus, that he hath reserved for those that fear and love him here! What man therefore is so foolish, so mad, so beastlike in his conversation, that will not at all be moved with these pleasures and joys! For these things, as the Angel said to john, are faithful and true, and therefore to be believed, and they that believe them not, their part is in the lake that burneth with fire and brimstone, which is prepared for the unbelievers, Revela. 21. For from this root of unbelief, proceed all the branches of all other sins & wickedness whatsoever, as lying, stealing, covetousness, adultery, and such like. This life and the dignity of it, the Prophet David in two words hath very well expressed in his 16. Psalm, the latter end, Thou wilt (sayeth he) show me the path of life: in thy presence is the fullness of joy, and at thy right hand there are pleasures for evermore. Here, in fullness of joy and pleasures for evermore, is all happiness contained. For these joys are the greatest that may be, and their endurance is for ever. Considering these things, ought we not to say with Paul? I count that the afflictions of this present time, are not worthy of the glory that shallbe showed unto us, Rom. 8. Why, alas then (dearly beloved) what a great matter were it, if we should endure here afflictions all the days of our life, which can not be above an hundred years at the most, so we might come in the end to this eternal joy and glory? Paul considered this well, and did so do. We faint not, (saith he) but though our outward man perish, yet the inward man is renewed daily. Mark well the words that follow, and lay them up in your minds, and you shall, by the grace of God, profit thereby. For our light affliction, which is but for a moment, causeth unto us a far most excellent, and an eternal weight of glory, while we look not on the things which are seen, but on the things which are not seen. For the things which are seen, are temporal, but the things which are not seen, are eternal, 2. Corinth. 4. Shall we then for an hours pleasure here below, lose the everlasting weight of glory above? God forbidden we should be so foolish, and so besotted with this present life. Let this saying rather of our Saviour Christ sound continually in your ears: What shall it profit a man if he win the whole world, and lose his own soul? And yet we see, how many men do hazard and venture their soul, not for the whole world, but for a piece of land, a little gold or silver, or a little credit or vain estimation in this world. If the whole earth than will not be able to make a recompense or an exchange to redeem our souls, being once lost from the favour of God, how much less than shall these beggarly things, wherefore we strive so earnestly, be able to do it? Now although this life be yet as it were hid from us, yet it is most certain: both because we have a gage of it, which is the Spirit itself of Christ, and also, inasmuch as it is hid in Christ, which will keep it well, and is able to give it to us in due time. In the mean season, until it be revealed from heaven, we need faith to believe it assuredly, and hope to wait for it with patience, which hope never maketh a man ashamed, but always comforteth him even in the midst of troubles of this life, be they never so great. For we do well know, that when he doth appear, we shall be like unto him, and no man need to doubt, but that there is such a life, although it doth not yet seem so to us: for there is a Sun, when it is compassed in with clouds, and fire is within the ashes, when it appeareth not to our sight: so there is a life for the godly, although deferred, which Christ hath promised and spoken of, Matth. 25. that it shallbe given to his servants. This life everlasting, being so dear a thing and precious, the devil goeth about by all means, to defeat us of it, and to pluck it out of our hand. Therefore we must lay hold on it, as Paul willed Timothy, and fight the good fight of faith against him. This is our crown which we must hold fast, that no man bereave us of it. For if we miss of life in the end we miss of all, and if we have this, we have and possess all things, for all blessedness whatsoever is comprehended under the name of everlasting life. But the best comfort for us is this, that this life is in the custody of jesus Christ, and we being his sheep, no man is able to pluck us out of his hands: only this remaineth for us to look unto, that we abide and continue in his fold. Eternal life being the everlasting inheritance of the kingdom of heaven, the greatest treasure that the Lord hath to bestow upon his servants, no man must think, that it cometh to him for his good works sake, or that he doth deserve it at God's hand: this were to prejudice and overthrow the bountiful goodness of the Lord. This benefit is the free gift of God, for although we deserve hell and death by our sin and wickedness, yet we merit not heaven by our good deeds, but as Paul sayeth, Everlasting life is the free gift of God, Rom. 6. And Christ telleth us, that this kingdom was prepared for us long ago, even before the world was made, or we borne, so that we could not step one foot unto it of ourselves, when we were not, Matth. 25. It is false than that the adversaries of Christ, the Papists, have taught, that we may deserve this life by our good deeds and works, when as our good deeds are not pure in the sight of the Lord. In deed, if our good works were either perfect, or as many as God commandeth, or if they were our own, and not God's gifts in us, or if last of all we were not bound of duty and by right to do them, than might we with our own good works deserve heaven: but our deeds are unperfit, they are not our own, of duty must we do them, therefore they deserve nothing, as of duty from the Lord. I grant that everlasting life is called by our Saviour a reward, but a reward is not of desert or merit, but of courtesy. A Noble man may reward his tenant for a thing not worth a shilling, by such a gift as is worth twenty shillings: shall he therefore say, that is the poor man, that, because he hath this reward, he hath deserved it? If he so do, he doth very unthankfully. When the servant hath done his duty, can he claim any thing of his master by merit? I trow no, sayeth our Saviour Christ, Luke 17. Neither doth the master thank him: So we, if we had done all things commanded unto us, (as we are far from performing the least of them) yet we are unprofitable servants: and what doth an unprofitable servant deserve at the lords hands? Surely not the kingdom of heaven: if he deserve any thing, it is stripes. Let us not therefore think, that we can deserve aught at God's hands, or gratify and pleasure him, so that he should be beholding to us, & of duty to do any thing for us. This is a very devilish opinion. Christ hath deserved at God's hands all things necessary for us: therefore if we be in Christ, we shall have all things we can desire. The land of Canaan, which was but a type & figure of heaven, the jews could not get by their own righteousness, but only by the free promise of God, in mercy made unto them. It seemeth they had some opinion of their own deservings, as the Papists have now, & therefore Moses gave them oftentimes in charge, to attribute all to the favour of the Lord, & not to their good works, as appeareth in the 7. 8. & 9 of Deut. but especially in the 9 chap. whereas he saith, Hear, O Israel, thou shalt pass over Iorden this day, to go in and possess nations greater & mightier than thyself, & cities great and walled up to heaven. A people great & tall, even the children of the Anakims', whom thou knowest, & of whom thou hast heard say, Who can stand before the children of Anak? understand therefore, that this day the Lord thy God is he, which goeth over before thee, as a consuming fire, he shall destroy them, & he shall bring them down before thy face: so thou shalt cast them out, & destroy them suddenly, as the Lord hath said unto thee. Speak not thou in thy heart, after that the Lord thy God hath cast them out before thee, saying, For my righteousness the Lord hath brought me in to possess this land: but for the wickedness of these nations the Lord hath cast them out before thee. For thou interest not in to inherit their land, for thy righteousness, or for thy upright heart, but for the wickedness of these nations the Lord thy God doth cast them out before thee, & that he might perform the word which the Lord thy God swore unto thy father's Abraham, Isaac, & jacob. Understand therefore that the Lord thy God giveth thee not this good land to possess it, for thy righteousness, for thou art a stiff-necked people. Thus you see how in many words the Lord throweth down all their worthiness, and extolleth his only goodness towards them. Now if they were not able to get & purchase this temporal land of the earth: how shall we gel heaven? & if a man can not build an house and finish it, except the Lord build it, Psal. 127. How can any man build an house for himself in heaven? The Israelites were taught to say, that their abundance in meat & drink, & other blessings of this life, came from the Lord, & not from their own power or strength, Deut. 8. verse. 17. And shall we be so injurious to God, so unthankful to Christ, so presumptuous against the holy ghost, as to say, we have gotten to ourselves everlasting life? God forbidden that this foolishness should enter into the heart of any man. Seeing then all these small things come not for our own deserts unto us, but for his Christ's sake, much more must we ascribe to his goodness this great benefit of life everlasting. As concerning this life to come, to ask, as many do fond and curiously, rather than godlily, whether we shall know one another, or whether we shall all be alike in degree: I think these questions to be such as S. Paul willeth us to eschew & put away far from us. This is certain, our knowledge there shall be most perfit and absolute: for than shall I know as I am known, and no ignorance of any thing that is necessary, shall be in us, and every man shall be contented, and have his full joy in all measure of his quantity, so that the least pynte pot shall be as full for his measure, as the greatest tun is with his quantity. All men there shall have fullness of joy, Psalm 16. The Lord send us thither, and we will be content with the lowest roune, as David professed of himself. The best question for all to ask, especially of the simple and unlearned, is, to know thoroughly the way that bringeth us thither, which is only jesus Christ, the way, the truth, and the life, john 14. And so did our Saviour answer: for being curiously demanded of one, how many should be saved: he told him the means how he should be saved. And so must we do also, and not feed the fancies of men, or delight their vain humours. I am sure there be many men that will ask what we shall do in heaven, and what we shall eat and drink, or whether we shall be clothed there: which can not tell how to come thither, if they were demanded the question. And what a madness is this, to strive for the shadow, and to let the body go? to inquire to know things which we are not commanded to search after, and to let go those things which we are bound to know? And this vice is most common to them whom we term fine witted fellows, which contemn common and necessary questions, to seek out deep and profound questions, nothing at all tending to godliness, but rather to the subversion and overthrow of all religion and honesty. These men the holy Ghost doth will us to avoid, and seeing they are fools, to answer them with silence to their foolish questions. These things breed strife and controversy about words, and they are like to that serpent Hydra, which of one idle head, bring forth a great many to destruction. Here is no mention made of hell or of death, because all that is in this confession of faith, is set down for the only comfort of the godly, and not for their terror. Notwithstanding as there is a life, and a great reward for the godly after this race is ended: So is there a hell, and second, death prepared of old for the wicked and reprobate. For our Saviour Christ speaking of this life, speaketh also jointly of the everlasting destruction in fire, which is for the devil and all his angels, and those that in this life have served him here with their bodies and souls, and all their members. These (sayeth Christ) shall go into everlasting pain, Matt. 25. Where Origen and all those that thought this pain should not be for ever, are most plainly confuted: for Christ affirmeth it to have no end. To this saying of Christ agreeth that in Esay the 30. Chapter, verse 33. Tophet is prepared of old, it is even prepared for the King, he hath made it deep and large: the burning thereof is fire and much wood: the breath of the Lord like a river of brimstone, doth kindle it. Here is a full description of hell: For by Tophet he meaneth hell. He declareth moreover when it was made, even of old, for whom also, for the King, he meaneth the King of Babylon, enemy to the Church, signifying that God respecteth no man's person, but that hell is as well prepared for Kings and Queens, for Lords and Ladies, and for great men, as well as the poor, that do not believe. Yea, the greatest part of men goeth this way, in every estate and degree: so that we had need to look about us, to enter in at the strait gate, for few there be that find it, but many that pass by the broad way. Matt. 7. For this Tophet is deep & large to contain and to receive many, yea more noble men shall go thither then to heaven. The Prophet describeth the pain of it, by fire burning with much wood: the continuance is for ever, because the breath of the Lord which endureth for ever, doth kindle the fire, as a river of brimstone. The joys then of heaven are not so unspeakable, but that the torments and pangs of hell are as intolerable. Wherefore the wicked, although they be not moved with the pleasures at the right hand of God, to come unto him by repentance: yet in my judgement the exceeding great torments of endless hell fire should move them to amend. For surely (dearly beloved) if all the pains that may be devised in this life, all the sicknesses that ever have been, all the torments of tyrants, all the griefs of mind that may be, were all of them laid together, and compared to this hell fire, these pains how great soever they seem to be here, are but fleabiting, yea rather pleasures, in respect of this hellish fire, it is so great. And this fire although it be so great, yet shall it burn for ever and ever, not only the body, but also the soul, the mind, the conscience, and all the inner parts of the damned sort. And when they have been there as many hundred thousand years, as there are pebble stones in the sea shore, yet shall they not then come out, but continue still, as if they were to begin anew. For Christ's words are true, this fire is everlasting, and can never be quenched, Matthew 3. & 25. It were well with judas, if he might come out of this woeful hell and pains, when he hath suffered them so many hundred thousand millions of years, as there are stars in the firmament: but this can not be granted unto him. If men therefore would consider of these two extremities, wherein is no mean: of the joys of paradise which are endless, and of the torments of hell and the wrath of God, which also hath no end: then surely would they live in fear and godliness in this present world. For as heaven is full of joy and mirth: so hell is full of dolour and sorrow: and as in heaven is continual rejoicing and peace of mind: so is there in hell a perpetual weeping, with gnashing of teeth for woe and pain. As the glory of the Lord shall enlighten the elect with his gracious countenance: so shall the great majesty & wrath of the Lord, press down the ungodly for ever. Finally, as in heaven the saints shall have all things to do them good that they can desire: so in hell the damned spirits shall have nothing to refresh them, not so much as a drop of cold water, (which is but a small thing) to cool their tongue withal. And as I said before of heaven and heavenly joys, so may I speak of this second death: that if all the men in the whole world would go about to express these torments, with all their eloquence and learning, yet shall they be never able to do it: they are so unspeakable and not to be uttered of any man. And these are the righteous judgements of the Lord, that he to the wicked might be known to be a just and a terrible God, to reward impenitent sinners after their works, as they have deserved. For this end, sayeth the Lord to Pharaoh, I have stirred thee up, that I might show my great power and might upon thee, in punishing thee accordingly. Let the wicked therefore take heed, for there will come a day that will pay for all: and than what advantage will it be, to have gotten an hours pleasure, with the purchase of everlasting woes? But these things, and these evils, by the benefit of jesus Christ are far from us, and shall not come near the dwelling of the righteous. Wherefore we ought with Paul to give thanks always to God, because that from the beginning he hath chosen us to salvation, through sanctification of the spirit, and belief of the truth: neither hath he appointed us to wrath as he hath the wicked, but to obtain this everlasting life, whereof we speak, by the means of our Lord jesus Christ, which died for us, that whether we sleep or wake, we should live together with him. In the mean season it is our part to stand fast, and not to be removed from this faith, but to lay hand of this eternal life, whereunto we through the benefit of the Gospel preached, are called freely of GOD, with an holy calling, not according to our works, but of his goodness. We must also fight this good fight of faith, and strive lawfully: if we hope to be crowned, and to continue to the end, we must endeavour that we may be saved: for they that shrink back, lose this excellent reward, for the which we are commanded to sell all that we have, and to buy it, Matth. 13. We have now heard the meaning of all the twelve articles of our Christian faith, which are necessary to salvation: First, we have seen the article that concerneth our trust in God the Father, & what things we learn by it: Secondly, we have declared the articles which contain the mysteries of Christ jesus with our redemption & glorification, and other benefits appertaining thereunto. Thirdly, the belief in the holy Ghost, the third person in Trinity, hath been opened unto us, and what comfort may thereof arise to the faithful: Fourthly and lastly, the articles concerning the Church and the benefits thereto belonging, have been expounded as God hath given us grace. These things are written, that we might believe that jesus Christ is the Son of God, and Saviour of the world, and that in believing we might have life through this name: Seeing than we have heard these things, let us, as the holy and blessed Apostle of Christ, Saint Peter, willeth us, be ready always to give an answer to every man that asketh us a reason of the faith and hope that is in us, with meekness and reverence. And now let us give thanks as we are continually bound, to our heavenly Father, in that it hath pleased him to make us Christians to believe these articles of our faith, to our great and endless comfort. And let us pray unto him withal in the name of his well-beloved Son, that he would give us grace to grow more and more every day in this faith, that we may not only live in it, but also in the end of our days, die in it most constantly, that so we may be blessed: And that it would please him to give this grace, not only to us, but to all people & nations of the earth, especially to his universal Church, wheresoever it be dispersed abroad in all quarters of the earth. And in this Church let us pray for the state of all Kings and Princes, that we may live a godly and quiet life, with all peace and honesty: especially, let us commend to his favour the Church of England, desiring him to bless it as he hath done these many years, and to continue his holy Gospel amongst us, although we for our unthankfulness have deserved to have it taken away from us long ago. Desire we of him, in mercy still to behold his servant and handmaid, our Queen and sovereign, that she may be still zealous to set forward the Gospel of Christ, and to root up all superstition and idolatry within her realm, that she may be wise to foresee and prevent all mischiefs and dangers, that are likely to hang over our heads, that so she may have a long & a blessed reign over us to his glory, the profit and commodity of all her loving subjects. Let us likewise desire of God, to bless all her most honourable Counsel with true godliness and wisdom from above, that they may boldly, and stoutly minister to her majesty the best advice, for the better overseeing and government of this Christian common wealth wherein they live, that all their counsels and policies, may especially be directed to the honour of God. Pray we him, to bless the state of the ministery of this land, the Bishops, and Pastors of his word, that not only in word, but also in good and godly conversation of life, they may beautify the glorious Gospel of jesus Christ: beseech we him to root out from his ministery all ravening wolves, papists, Atheists, blind and unlearned ministers, and dumb dogs, which seek only to fill their bellies, and not to edify the congregation: that if it be his will, he would give to every Church her faithful and wise dispenser of the mysteries of Christ. And because the schools of good learning, are as Nurses and well springs thereunto: let us desire Christ, to give his spirit amongst them also in the universities, that good learning and godliness may grow, and increase daily more and more. Lastly, for the whole body of this common weal, let us pray, that God would keep them all in his fear, from the highest to the lowest, and give them dutiful and obedient hearts toward their prince and magistrates, which are by his authority set over them, for their welfare and happiness. These things and all other graces, he only grant unto us, which only is able and wise, and hath immortality, which dwelleth in the light that no man can see, to whom with his son Christ jesus, and the holy Ghost his infinite power, be rendered all praise, honour and glory, for ever and ever. Amen.  
The Lord be praised.   

❧ A declaration of the holy Communion.  
THe holy Communion, called also the lords Supper, was ordained, not of any mortal man, but of the Lord jesus himself, that as often as we come unto it, (for often it is to be received) we should remember the great love of our master Christ, who loved us so well, that he gave his body and blood for to redeem us from all our sins. That this great benefit should never be forgotten of Christians, he instituted that we should receive bread and wine, in the remembrance of his death, & therefore this sacrament hath two parts: the one is the outward signs, bread and wine, to put us in mind, that as bread doth nourish the body, so doth Christ's body nourish our souls, received spiritually by faith into our hearts, Ephe. 3. 17. & as wine doth refresh us, & quench our thirst, so doth his blood refresh our minds, and wash them from sin, & quench the spiritual thirst of our souls: and this sacrament of Christ's death is not given us in bread only, but in wine also, to teach us that jesus Christ is all in all unto us, not only meat to feed us, john 6. 35. but also drink to quench our thirst, as he saith, john 7. 37. If any man thirst, let him come to me and drink. And so he is also our apparel: Put you on the Lord jesus, Rom. 13. 14. The other part of this Supper is spiritual: the remission of sins, and heavenly graces received of us, as truly as we receive the signs of them, if we believe: for this is to confirm our faith in this matter, that we should doubt no more of God's favour, than we doubt whether we have received the visible signs. Now for the coming to this Supper, that we deceive not ourselves, we must have these two things: first, repentance of our former sinful life, to be sorry for it which is done, by trying and examining ourselves, whether we be hearty sorrowful or no for our offences: secondly, we must have faith in jesus Christ, that yet we despair not for our great sins, but trust to have mercy at his hands when we call upon him, so that before we come unto this banquet, we must prepare ourselves to come worthily, reverently, in faith, hope, and love: this is the examination. In receiving of it our minds must not be on the bread and wine, or upon any other earthly things, but upon the body and blood of jesus Christ in heaven, signified unto us by these things below. After we have received, we must give unto Christ most humble and hearty thanks, for feeding us with his body and blood, and meditate and think upon this continually, & not return to our old life again. Thus doing, you shall be sure to come as the Lord requireth, and as a good Christian ought to do. Which the Lord grant unto you for his mercy's sake, Amen.   

A brief and clear confession of the Christian faith, containing an hundredth articles, according to the order of the Creed of the Apostles:  
written by that learned and godly Martyr, I. Hooper, sometime Bishop of Gloucester in his life time.  
Imprinted at London by Christopher Barker, Printer to the Queen's most excellent Majesty.   

THis Creed following, being made by the reverend Father john Hooper, is divided into five principal parts. The first whereof entreateth of God the father: the second of God the Son: the third of God the holy Ghost: the fourth of the catholic Church: the fift and last part entreateth of the benefits or fruits, which we receive by the same faith, which he maketh in number three: the first is the forgiveness of sins, the second is the resurrection of the flesh. the third & last fruit is life everlasting. Of these five parts, he hath made an hundredth several articles, the first part containeth 14. The second 27. The third 5. The fourth 41. The fifth and last part containeth thirteen articles, the contents of which articles are handled, as followeth▪   

A brief and clear confession of the Christian faith, containing an hundred articles, according to the order of the Creed of the Apostles.  

I believe in God the father almighty maker of heaven and earth.  

The first Article.  
I Believe in one God only, one in essence and substance, three in person, the Father, the Son, & the holy Ghost. I believe in the Father, as the original and beginning of all things, as well visible as invisible: Of whom also they depend as well in their being, as also in their conservation: and he dependeth upon none, but on himself, being eternal and everlasting, without end or beginning. I believe in the Son, as the divine word and wisdom of the father, which is eternally, and before all worlds engendered of the father, of his proper substance and nature, because in him shineth his shape and proper Image, which otherwise is invisible unto mortal man. I believe in the holy Ghost, as a virtue & eternal power, which neither is made, nor created, neither engendered, but proceeding of the father and of the son eternally, even as a love proceeding from both persons.   

The second Article.  
I believe that these three persons are of one, and the self same essence and substance, nature, authority, power, will, goodness, wisdom, and eternity, and that these three are but one spiritual substance, eternal, without end or beginning, true, good, just, merciful, of a sovereign power and wisdom, having and containing in itself all goodness, not needing any thing.   

The third Article.  
I believe that this God which is one in essence, and three in person, ought only to be served, honoured, feared, loved, worshipped, and to be called upon in all our necessities, as he that only can and will provide therefore, and none other. And therefore I say and confess, that I believe in one God only, that is to say, that I knowledge and receive him for one only Lord, master, and saviour, of whom proceedeth all that is good in me, by whom I can do all things, & without whom I can do nothing. In him only do I set mine affiance, and set mine heart, hoping that he assisting me with his holy spirit, shall be with me against all men, and that he will deliver me from all perils and dangers through his grace and mercy, without any merits of mine own, and that he shall minister to me all things necessary, as well for my soul as body, even like a good father, as he hath promised by his holy word.   

The fourth Article.  
I believe that the same God almighty hath of nothing created from the beginning both heaven and earth, and all things in them contained, that is to say, all things, as well heavenly as earthly, visible, as invisible, reasonable, as unreasonable, sensible, as insensible, the which he doth entertain, lead, guide, & govern by his divine wisdom, without whose providence nothing cometh to pass, either in this world or in the other.   

The fift Article.  
I believe that the same God, the father, the son, and holy Ghost, after that he had created all things, did create and shape man to his own image & likeness, that is to say, immortal, good, just, true, wise, merciful and perfect in all things, making him partaker of the goodness, justice, and other perfections of God, having a will that could agree in all things unto the will of his Lord, but all that thorough grace without any kind of merit.   

The vi. article.  
I believe also, that as the Lord hath created all things heavenly and earthly, for the service of man, and to the end that by his creatures he might come to the knowledge of the creator, even so also hath he form & made man for t'him self, that of him, and by him he might be known, loved, feared, served & honoured, which is the greatest good thing that is, or can be in man: and that in him might shine the image of divine virtues and perfections through good works, the which God hath ordained, because we should walk in them unto his honour and praise, & to the confusion of the adversary: and that by this mean, the fall of the Angels might be repaired, and that man might possess the everlasting kingdom, made and prepared for him before the foundations of the world were laid.   

The seven. article.  
I believe that the same man was ordained of the Lord God, a master & ruler over all his creatures: the which thing he hath lost through his sin, aswell for his own part as also for all his posterity. The which rule & Lordship, I believe doth chief appertain unto jesus Christ, verily God & man, & to those unto whom he will communicate the same, as unto his own faithful, and not unto the infidels and damned.   

The viii. article.  
I believe that the first man, through the craft and subtlety of Satan, did slide and fall from the excellency wherein the Lord had created him, consenting thorough his own free will (which at that time he had) unto the subtle suggestion of the Serpent, whereby he lost the graces that the Lord had given him, in such sort, that of wise, he became foolish, of just, unjust, of true, a liar, of perfect, altogether unperfect, having from thenceforth a will wholly corrupted, which neither could nor would agree with the will of God, but altogether with the will of the devil, the world, the flesh & sin, which could do nothing of himself but evil, seeing that he is altogether carnal, bond, captive, and sold under sin. This is the free, yea to say more truly, the bond will that man hath in this present life.   

The ix. Article.  
I believe that this disorder and corruption of nature was not only in Adam, because of his sin, but is also in all men generally which come of him, (jesus Christ only excepted) and that in such sort, that all men after their own nature are corrupt, unjust, liars, ignorant, unkind, and imperfect in all things, & have no power of their own nature to do, think, speak, or will any thing that may please God, until that they be regenerate, & renewed by the spirit of the Lord.   

The x. Article.  
I believe that this corruption of nature, otherwise called original sin, is the fountain & root of all other sins: for the which all the miseries & adversities that we endure in this present life, aswell in body as soul, do come unto us, yea & in the end double death, that is to say, both of body & soul. These be the fruits & rewards of sin. But although the same be due & common to all men generally, nevertheless the Lord through his mercy hath reserved to himself a certain number (which are only known to himself) the which he hath drawn from this corrupt heap, & hath sanctified & cleansed the same in the blood of his son jesus Christ, & by means thereof hath made them vessels of election & honour, apt unto all good works.   

The xi. Article.  
I believe that the Father in jesus Christ his son thorough the holy Ghost hath elected & choose those that are his own, according to his good will, before the foundations of the world were laid, whom he hath predestinate unto eternal life, that there by they might be his children adoptives, over whom he hath without comparison, a much greater care than the best father can have over the best child in the world: for he suffereth not that any thing shall come to pass, either on high in heaven, or beneath on earth, which shall not be for their good and great profit.   

The xii. Article.  
I believe that the father, through his son, with the holy ghost, hath always from the beginning intended to restore man: unto whom after he had sinned, he showed himself, promising unto him that blessed seed, by whom the head of the serpent should be trodden down, and by whom the faithful should receive blessing. By this promise (which hath since been oftentimes ratified, and confirmed to the holy fathers) man (which otherwise had despaired in sin,) is relieved, helped, comforted, and clothed with hope, even unto the full performing thereof.   

The thirteenth Article.  
I believe also, that after this promise the Lord hath prescribed, and given the law of the commandments to man, promising life to the observers thereof, & death to the transgressors of the same: and he gave them not to the end that man should seek justification, salvation, or life therein: but for the policy, peace, and tranquilytie of his people, for the defence of the good, for the chastening and punishing of the wicked, & to preserve each one in his office, but especially that thereby man might the better know himself, his disease, his poverty and imperfection: and by mean thereof to take an occasion, to humble himself before this law giver, & to seek remedy, salvation & life in some other, that is to say, in the holy promised seed, which is jesus Christ. For this cause the law is called a schoolmaster to come to Christ, the which also serveth us for a glass to know our sins by, and to increase the same knowledge in us. Likewise it serveth us for an accuser to accuse us before the Lord, and for a severe and cruel judge, to declare the wrath and judgement of God over us, and his condemnation unto eternal death, and by this mean to make us afraid, and to bring us unto despair, until we be comforted by the Gospel, through faith in jesus Christ, whereby we are delivered from all these causes. These are the offices of the law, the which are turned into our good, through faith in the Gospel, the which hath other offices, and clean contrary. For the rest, I confess that the law of the Lord is good, just, holy, and perfect, and where the same doth not bring us unto perfection, it is not long of itself, but of us, which are altogether unperfect, and can in no wise accomplish the same, no not to touch it with our little finger.   

The xiiii. article.  
I believe and confess jesus Christ to be the fullness, the end, and accomplishment of the Law, to the justification of all that believe, thorough whom, and by whom only, all the promises of the father be accomplished, yea, even to the uttermost, the which also alone hath perfectly satisfied the Law in that which no other amongst men could persourme, for so much as the law doth command things impossible, the which nevertheless man must accomplish, not by working, but through believing. For so is the law accomplished, through faith, and not through works, & by this means shall man find the righteousness of faith to be available before the Lord, & not the righteousness of works, the which leadeth nothing unto perfection.  
As concerning the first point of my faith, this is the which I believe of the father, & the things that are made by him, & consequently of the holy Trinity, & also of the soul of man. Now let us come to the second point, which is of the Son of God, and of the things done by him, especially of the restoring, & repairing again of man.    

2 And in jesus Christ his only son our Lord, which was conceived by the holy Ghost, borne of the virgin Marie, suffered under Pontius Pilate, was crucified, dead, and buried, he descended into hell, the third day he rose again from the dead, he ascended into heaven, and sitteth on the right hand of God the father almighty: from thence he shall come, to judge the quick and the dead.  

The xv. Article.  
I believe that jesus Christ is verily God, and verily man, having two natures comprehended in one person, a nature divine, (after the which he is the only natural son of God, equal with the father in all things) and a nature human, after the which he is very man in all things like unto us, (sin excepted.)   

The xvi. Article.  
I believe that jesus Christ the son of God, in the fullness of the time appointed of the father from the beginning, was sent into the world by the father, & was made perfect man, and was conceived in the womb of a woman being a pure virgin, called Marie, of her proper substance, & of her proper blood, so that he was found a perfect man, descending of the seed of Adam, Noah, Abraham, Isaac, jacob, David & other fathers, unto whom the promise was made.   

The xvii Article.  
I believe also, that all this was done by the working of the holy Ghost, without the work of man, to the end that all that was wrought therein, might be holy, and without spot, pure and clean. And that thereby our conception might be made clean & holy, which of itself is altogether spotted and defiled with sin.   

The xviii. Article.  
I believe that jesus Christ was borne of the virgin mary without any manner of sin, and without breach of her virginity, so that by his pure and holy nativity, he hath purified and made holy ours, which of itself is altogether unclean & defiled with sin. In this Nativity of Christ I see and consider the first estate & condition of man, with his fall, which was the cause of Christ his coming into the world. Likewise in this, I see and consider the favour and inestimable love of God the father, which hath presented, and given his only son to serve us. I see also and consider in this Nativity, the charity of the son, which hath abased & humbled himself, to lift us up, became poor to make us rich, became bond, to make us free, & became the son of man to make us the children of God & heirs of eternal life. By whose coming the nature of man is repaired and made noble, and man that was lost and destroyed was thereby relieved & set in his perfection, and hath recovered all that he hath lost through sin, yea and more. By the same mean also all the treasures, graces, and blessings of the Lord, are given & communicated unto man: but all this through grace, without any merits.   

The nineteenth Article.  
I believe also and confess by the holy scriptures an other conception and birth of jesus Christ, which is spiritual, the which (I say) is of no less dignity than the first. The which is, that every one that is faithful aught to conceive into his heart and spirit jesus Christ, through a true and lively faith, and to bring him forth by open confessing of him with his mouth as often and when soever it shallbe needful. I do esteem this conception, and nativity to be so necessary to salvation, that if the virgin Mary, had not more blessedly borne jesus Christ in her heart and spirit, then in her belly, her carnal motherhood would have profited her little. By, and for this cause are we called mothers, brethren, and sisters of jesus Christ.   

The twentieth Article.  
I believe that the same jesus Christ is verily Christ, that is to say, the Messiah, anointed by the holy Ghost, because he was the very king, the Prophet, and great sacrificer, that should sacrifice for all that believe: the which also is promised in the Law, and is the same of whom all the Prophets have spoken. This anointing of Christ is not corporal of a material and visible oil, as was that of the kings, Priests, and Prophets in times past, but it is spiritual, of an invisible oil, which is the grace & gifts of the holy Ghost, wherewith he is replenished above all others. So that this anointing is descended even unto us, which have felt and proved the sweetness thereof: and by it also we bear the name of Christians, that is to say, anointed.   

The xxi. Article.  
I believe that this sacrificing of jesus Christ was not levitical, or carnal, to immolate, offer up, and to sacrifice beasts, kine, and other sensible things, as did Aaron & his successors: but spiritual, to offer and sacrifice himself, that is to say, his body & blood for the remission of the sins of the whole world. Even as likewise his kingdom is not of this world, carnal, but spiritual, which consisteth in the guiding & governing of his own by his holy spirit, over whom he reigneth by his word, and that to the destruction of all his adversaries, which are sin, death, hell, Satan, and all infideles, wicked and reprobate.   

The xxii. Article.  
I believe that jesus Christ hath verily exercised these three offices, that is to say, of a Prophet, of a King, and a sacrificer, not only in this world, being a mortal man as we are, but also that he exerciseth yet daily the same in heaven before the face of the father, where he sitteth and appeareth continually for us, and from thence by his holy Spirit doth teach, help, maintain, and defend his own: and therefore is he called a Prophet, a King, and a great Sacrificator after the order of Melchisedek, that is to say, eternal, and not after the order of Aaron, which had his end with the Law.   

The xxiii. Article.  
I believe that the same jesus Christ (after that he had preached the Gospel in the country of judea and Galilee, by the space of three years or there about, & declared himself to be the natural Son of God, aswell by his marvelous works, as by his words, and the writings of the Prophets) was unjustly and falsely accused by the Priests, whom when they had taken, and in their counsel unjustly had condemned him to death, they brought him bound to Pilate the Provost then at Jerusalem: who at the instance of the said Priests did unjustly, wrongfully, and without cause condemn him to death, and that the most horrible and slanderous death that could be imagined or devised, that is to say, to be put on the cross, crucified between two thieves, as if he had been their Prince and Captain: The which thing he suffered and endured willingly and innocently without deserving the same. For otherwise could he not have satisfied for us, neither could his cross have profited us.   

The xxiiii. Article.  
I believe also that while he was upon the said cross dying and giving up his spirit unto God his Father, he descended into hell, that is to say, He did verily taste and feel the great distress and heaviness of death, and likewise the pains and torments of hell, That is to say, the great wrath and severe judgement of God upon him, even as if God had utterly forsaken him, yea as though God had been his extreme enemy, so that he was constrained with loud voice to cry, My God, my God, why hast thou forsaken me. This is simply my understanding of Christ his descending into hell. And beside, I know well that this article hath not from the beginning been in the Creed, and that many others have otherwise both understanded and interpreted it, which esteem that Christ verily and in deed descended into hell, to the place of the damned, alleging the text of Saint Peter: the which I confess is yet covered and hid from me. The Lord vouchsafe to open the gate unto us, and to give us an entrance into such mysteries.   

The xxv. Article.  
I believe that all this was done, not for himself, which never committed sin, in whose mouth was never found deceit nor lie, but for the love of us poor and miserable sinners, whose place he occupied upon the cross, as a pledge, or one that represented the person of all the sinners that ever were, be now, or shall be unto the worlds end. And because they through their sins have deserved to feel & taste of the extreme pains of death, to be forsaken of God, and of all creatures, to feel the wrath and severe judgement of God upon them, Christ which was their pledge satisfying for them upon the cross, hath felt and endured all the same, and that altogether to make us free, to deliver us from all these pains, from the wrath and judgement of GOD, from condemnation and eternal death. And I do clearly reject and esteem as fables all the Limbos of the fathers, and of young children, Purgatory, and such other like, to be follies, mockeries, and abuses which are invented and found out by man, without the word of the Lord. For I neither believe, nor receive more than two places in the world to come, that is to say, heaven for the faithful and elect with the angels, and hell for the infidels & reprobate with the devils.   

The xxvi. Article.  
I believe and consider this death and passion, even as I do all other mysteries of jesus Christ, not only as touching the history, as a pattern and example to follow, as was that of the holy men and women which are dead for the lords quarrel: but also principally as touching the cause, fruits, and uses thereof, thereby to know the greatness of my sins, the grace and mercy of the Father, and the charity of the Son, by whom we are reconciled unto GOD, delivered from the tyranny of the devil, and restored to the liberty of the spirit. This is the glass without spot, to teach us to know our filthiness, the laver, or clear fountain to wash and cleanse us, the infinite treasure to satisfy all our creditors: Of whom and by whom only the divine justice is fully satisfied for all the sins of all that have been, be now, or shall be unto the end of the world: And therefore I do believe and confess, that Christ his condemnation is mine absolution, that his crucifying is my deliverance, his descending into hell, is mine ascending into heaven, his death is my life, his blood is my cleansing and purging, by whom only I am washed, purified and cleansed from all my sins, so that I neither receive, neither believe, any other Purgatory either in this world, or in the other, whereby I may be purged, but only the blood of jesus Christ, by the which all are purged and made clean for ever.   

The xxvii. Article.  
I believe that jesus Christ by the sacrifice of his body which he offered upon the tree of the cross, hath defaced and destroyed sin, death, and the devil, with all his kingdom, and hath wholly performed the work of our salvation, and hath abolished and made an end of all other sacrifices: So that from thence forth there is none other propitiatory sacrifice, either for the living or the dead, to be looked for or sought for, them the same. For by this one only oblation hath he consecrated for ever, all those that are sanctified.   

The xxviii. Article.  
I believe that the holy Supper of the Lord is not a sacrifice, but only a remembrance and commemoration of this holy sacrifice of jesus Christ: Therefore it ought not to be worshipped as GOD, neither as Christ therein contained: who must be worshipped in faith only, without all corruptible elements. Likewise I believe and confess, that the Popish mass is the invention and ordinance of man, a sacrifice of Antichrist, and a forsaking of the sacrifice of jesus Christ, that is to say, of his death and passion: and that it is a stinking and infected sepulchre, which hideth and covereth the merit of the blood of Christ, and therefore ought the mass to be abolished, and the holy Supper of the Lord to be restored and set in his perfection again.   

The xxix. Article.  
I believe also that as the Prophet jonas was in the Whale's belly, (which is a place of corruption) three days and three nights, without being corrupted, and the third day came out of him alive without any manner of hurt: Even so jesus Christ after he was dead, was laid and put in a new Sepulchre, (which is a place of corruption) in the which he was three days and three nights, not touched with any kind of infection of filthiness or corruption, but continued in his perfection, to declare the virtue of his blood, to accomplish the writings of the holy Prophets, and to verify the truth aswell of his body, as of his death: with whom I believe that the law was buried, abrogated, and abolished as touching the faithful, not as the acquitting of an obligation whereby they should be no more bound to live, and walk therein: but only as concerning condemnation, that is to say, that the transgression of the Law condemneth them not before the judgement seat of GOD, because of their faith which they have in jesus Christ. And therefore with in one Sepulchre, I do comprehend three things to be buried, That is to say, Christ, the Law, and all the faithful which ought to be crucified and buried with Christ, through the mortification of their flesh.   

The thirty. Article.  
I believe that as jesus Christ was put to death for our sins, so also he rose again the third day for our justification unto everlasting life, wherein he hath openly declared himself both GOD and man, obtaining the victory over all his adversaries, and hath confounded and beaten down all his enemies, that is to say, the world, sin, death, hell, and Satan, not for himself, but for us that believe in him, knowing that his victory is ours, and that in him and by him we overcome the self same enemies, obtaining the victory over them unto the honour of the Lord, and our great profit.   

The xxxi. Article.  
I believe and consider this resurrection of jesus Christ not only as an history, as was that of Lazarus and other such like which miraculously were raised up by the virtue of the Lord, but also as the example and cause efficient of my rising again, and as the earnest and first fruits of the general resurrection of all that believe. That as jesus Christ was raised up the third day after his death unto eternal life thorough his divine virtue: Even so by the same virtue, I hope one day to be raised up in body and soul unto eternal life, after that I have here in this world been raised up in spirit thorough lively and true faith in newness of life, mortifying and crucifying the flesh with the affections and concupiscences of the world, the which ought to be dead and crucified to us, and we to it. For we are buried with Christ in his death thorough Baptism, to the end that as he is risen from death by the glory of the father, without dying any more, even so we should walk in newness of life without serving of sin any more, searching always principally for the things that are on high, heavenly and eternal, and forsaking the earthly and transitory things of the world, knowing that we have not here an abiding City, but that we must seek for that which is to come.   

The xxxii. Article.  
I believe and confess that jesus Christ the fortieth day after his resurrection, visibly and before all his Apostles did ascend into heaven, that is to say, in the majesty of his father in glory and eternal felicity, in the which he was, before he came into this miserable world, to become man, yea even before the foundation of the world was laid, that is to say, from everlasting.   

The xxxiii. Article.  
I believe that he is ascended into heaven, to accomplish and to finish all things, and to open heaven for us, that we might ascend after him and follow him as our head, to be eternally knit with him in glory, the which thing here we begin thorough faith. In like manner he hath done the same, for the benefit of his Church that he might send unto his Apostles that comforter, that he promised them, by the which they were comforted, instructed and guided in all truth, and there by is his Church supported, maintained, and defended against all the blasts of Satan and all the gates of Hell.   

The xxxiiii. Article.  
I believe also that he is ascended into heaven to be our Patron, intercessor, mediator and advocate, and that he now appeareth for us before the face of the father, obtaining for us grace and abundance of all good things, in such sort that I neither knowledge nor receive any other mediator betwixt GOD and man, neither any other advocate or intercessor before GOD the father, than his only son jesus Christ our Lord. To him do I resort, with him do I hold myself contented, and none other do I search for, neither will I, fearing to blaspheme the name of GOD by giving that unto the creature, that appertaineth only to the Creator, and to the servant that, which only appertaineth unto the master.   

The xxxv. Article.  
I believe that all they which demand, seek for, or receive any other mediator, intercessor, or advocate towards GOD the father then jesus Christ his Son, the same blasphemeth against God, and doth dishonour unto jesus Christ, and unto the saints by whom he prayeth. For as God the father will be known, served, loved, feared and honoured in his Son, and by his only son jesus Christ, and not by any other means: even so will he be prayed unto and called upon in his and by his only Son jesus Christ, and none other wise. In this I will neither dispraise, nor think or speak evil of the blessed Saints which are in heaven with the Lord: but I will have them in honour, and reverence them as the faithful saints of the Lord, as the Temple of the holy Ghost, & as the true members of Christ, and have them as glasses & patterns before mine eyes, to follow them aswell in their honest life & good conversation, as also in their faithful and holy doctrine. And as concerning them, or by them I do understand none other thing, knowing that all my good, my help, and succour proceedeth of God only, by the mean of jesus Christ alone, which hath made the Saints worthy of his glory by his only grace, by the which also I believe he will make me worthy with them to be their companion in glory, that we all together should give unto him onelyall honour, praise and glory for evermore.   

The xxxvi. Article.  
I believe that the same jesus Christ is set on the right hand of God the father almighty, that is to say, that he reigneth in one, and the same majesty and equal power with God his father, by the which he so governeth his own unto the worlds end, that the power of none adversary can annoy them without his permission and will. I believe also that the Father hath made him Lord and ruler over all creatures, as well heavenly as earthly, giving unto him all power over heaven and earth, and that he hath lift him up above all rule, power, and Lordship, and above every name that is named, not only in this world, but also in the world to come: and hath made all things subject under his feet, and hath appointed him over all things, to be the head of his Church which is his body, Ephe. 1. 21. And therefore I neither receive, neither acknowledge any other Head of the Church, but only jesus Christ, which hath given his blood to wash away the filthiness, and to heal the wounds thereof, and the same to preserve, nourish, defend and govern by his holy spirit. The same is the only Head and foundation of the Church, whereon every one ought to build according to his vocation.   

The xxxvii. Article.  
I believe that jesus Christ is ascended into heaven, and that he is there corporally, that is to say, in flesh, in body, and in soul, after such sort that he neither is nor can after the same mean and fashion be here beneath on earth with us, for as much as his body, although it be glorious, can not be in divers and many places at one time, but be so in one place after the nature of a glorified body, that it can not be in an other: otherwise it should not be a true and natural body, but fantastical, that is to say, a thing apparent and not in deed, which is false and wholly against our faith. And therefore do I say and confess, that the true and natural body of Christ is in heaven, and that from thence he shall not come until he hath made all his enemies his footstool, and then shall he come to judge the quick and dead.   

The xxxviii. Article.  
I believe that when the number of the elect children of GOD shall be accomplished, the Lord jesus in the self same body in the which he suffered and was crucified, with the which he rose and ascended into heaven, in the self same shall he come with great power and Majesty, visibly in a cloud, even as he ascended, and that to judge both the quick and the dead, and shall render unto every one according to justice, unto the good that he shall find amongst them, according to their goodness, and unto the evil according to their wickedness. This judgement shall be general, that is to say, all shall be called and personally summoned thereunto by the voice of an Angel: at the which all shall appear, as well the good as the evil, the elect as the reproved, to the end that every one may render an account and reckoning before the judgement seat of Christ, of all that hath been done by them in this world, whether it be good or evil, yea even of their idle words, the which they esteem no sin. Then shallbe saved all those that are found written in the book of life.   

The xxxix. Article.  
A believe that then shallbe made the total and last separation of the good from the evil, of the elect from the reprobate, the which now are all mingled together as the good and the evil fish in one net, the chaff and the corn, & the cockle with the wheat: but when the harvest cometh, he which hath the fan in his hand, shall make a separation, and shall gather the corn into his garner, but the chaff and cockle he shall cast into the fire, to burn eternally. Then shall perfectly be declared and known the justice and mercy of the Lord, and likewise the fruit of the cross & blood of jesus Christ, the which thing now we know only but in part, but then the good and elect shall know the Father, upon whom they have builded their hope, and shall not be confounded: & in like manner the wicked shall know the Father, against whom they have stumbled, & whom they have refused, contemned and despised, and shallbe confounded. Then shall the Lord make an end of his office and ministery: for his mystical body shall then be wholly finished and accomplished, with all his members, and he shall render up his kingdom, and his espouse, which is the Church, unto God his Father, altogether glorious, irreprehensible and acceptable, without spot or wrinkle. Then shall perfectly be overcome, destroyed, and confounded Satan and hell, sin and death, and all other adversaries of Christ, the which presently do yet exercise tyranny upon all his members, and hold them under their claws, chains and bonds. But then we, as people ravished with joy, shall say this word which is written: O death, where is thy victory? Thanks be unto God, which hath given us victory, thorough jesus Christ our Lord.   

The xl. Article.  
I believe that this marvelous, terrible, and fearful judgement unto the evil, wicked and reprobate, is very much desired, and of great consolation unto the good, the faithful, and the elect, because that then their whole redemption, that is to say, of the body, shall be made an end of, and they shall receive the fruit of their labours. Then their innocency shall openly be declared and known to all the world, and they shall see the vengeance and condemnation of the wicked, which have used them tyrannously, afflicted, and tormented them in this world, whose iniquity shall be manifested by the Lord, and shallbe clearly known 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 perfit tranquillity, and shall have full rejoicing and fruition of all that he hath promised and prepared for all those that love him, the which no eye hath seen, no ear hath heard, neither can be comprehended by the heart of man. Therefore do I abide this great day of retribution with a great desire, as the same which shall bring and show unto me the self same good thing.   

The xli. Article.  
I believe that we shall not all die, but that we shall be changed in a moment, that is to say, that in this last day and judgement general, some shall be found alive, the which died not, neither shall they die, as concerning the separation of the body from the soul, but shall continue alive eternally, to the end that Christ may be known to be Lord and judge of the living and dead, and that his grace and merits may be found greater than the sin of Adam. For as sin hath reigned unto death: so likewise must grace reign thorough jesus Christ unto eternal life. The same nevertheless shall be changed & transformed from corruption unto incorruption, from mortality unto immortality, from contempt and ignominy unto glory, after such sort, that they shallbe made partakers of all the gifts, graces, & benefits, the which the Lord shall give unto those, that before were dead in him: the which shall not be before the others, but all together shallbe taken up in the clouds, and in the air, and shall all together be with the Lord.  
This is the second point of my faith, touching jesus Christ, the second person in Trinity, and of his restoring and repairing of man: let us now come to the third point, which is of the holy Ghost, by whom man (being restored) is maintained and preserved in his integrity and perfection.    

3. I believe in the holy Ghost, the holy Catholic Church, the communion of Saints, the forgiveness of sins, the resurrection of the body, and the life everlasting, Amen.  

The xlii. Article.  
I believe that the holy Ghost is a divine person, distinct from the Father and the Son, proceeding from them both, in and through all things equal and coeternal with them: by the which holy Ghost, the Church hath always been, is now, and shall be ruled, guided, directed and governed unto the end of the world: By whom also all the Saints, patriarchs, Prophets and Apostles of our Lord jesus Christ have spoken. And therefore I do neither believe nor receive any other Vicar or Lieutenant to Christ upon earth within his Church, than this holy Ghost, which can not be received of the wicked.   

The xliii. Article.  
I believe, that the holy Ghost is the pledge and earnest of our heavenly heritage, by the which we be assured, ascertained, and certainly persuaded in our consciences, that we be the children of God, & brethren adoptives to jesus Christ, and consequently coheirs of eternal life. The same holy Ghost also is the finger of God, the which imprinteth in our hearts and spirits the faith of these things aforesaid: It sealeth and confirmeth the promises of the Lord within our hearts, thorough his goodness and grace, because we should in no wise doubt.   

The xliii. Article.  
I believe that this holy Spirit dwelling in us, through his grace and virtue doth regenerate us into a newness & change of living, mortifying in us, all that is of us, and of the old man, of the flesh, and of the world, and quickening all that is his in us: So that we live not thenceforth after our own lusts, but according to the will of God. Which holy Ghost also worketh in us all good works, and doth reprove, rebuke & condemn the world of sin, of righteousness, & judgement.   

The xlv. Article.  
I believe that the holy Ghost is the teacher of the ignorant, which teacheth, guideth, and leadeth us unto the knowledge of the truth, and by it only are we brought & delivered out of darkness, & set in the perfect light. Likewise I believe that it is the comforter of the poor afflicted & persecuted, & in all their troubles, vexations and adversities doth so help, strengthen, comfort, and assist all such, that it will not suffer them to despair, as do the wicked & reprobate, but maketh them to taste and feel the sweetness, goodness, & mercy of God the Father, which by persecution and divers tribulations, leadeth his own unto eternal glory.   

The xlvi. Article.  
I believe that this holy Ghost, is the spirit of life, which quickeneth all other spirits, as well heavenly as earthly, & that the same only of itself is holy, & that all others by it are made holy: So that if any spirits be holy, (as there be) either in heaven or in earth, they are none otherwise holy, but by the holiness of the same holy Ghost, and that is the cause, why I believe in him, that is to say, for that cause I put my whole faith, hope, trust & affiance in him, even as I have said before of the Father & the Son. This is the third point of my faith, which is concerning the holy Ghost, the third person in the holy Trinity, by the which holy Ghost, after that we are made by the Father, and repaired and restored by the Son, we are maintained and governed unto the end. There remaineth now, to entreat of the fourth point of my faith, which is concerning the Church, and of the things that concern the same.    

4. I believe the holy Catholic Church, the Communion of saints.  
I believe and confess one only Catholic & Universal Church, which is an holy congregation & assembly of all faithful believers, which are chosen & predestinate unto everlasting life, before the foundations of the world were laid, of whose number I count myself, & believe that I am through the only grace and mercy of the Father, & by the merits of my good Lord and Master jesus Christ, & not by means of my good works & merits, which in deed are none.  

The xlviii. Article.  
I believe, that this Church is invisible to the eye of man, & is only to God known, & that the same Church is not set, compassed and limited within a certain place, or bounds, but is scattered & spread abroad throughout all the world: but yet coupled together in heart, will, and spirit, by the bond of faith & charity, having and altogether knowledging one only God, one only head and Mediator jesus Christ, one faith, one law, one Baptism, one spiritual Table, wherein one meat, and one spiritual drink is ministered to them, unto the end of the world. This Church containeth in it all the righteous and chosen people, from the first righteous man, unto the last that shall be found righteous in the end of the world, and therefore do I call it Universal. For as touching the Visible Church, which is the Congregation of the good and of the wicked, of the chosen and of the reprobate, & generally of all those which say, they believe in Christ, I do not believe that to be the Church, because that Church is seen of the eye, and the faith thereof is in visible things.   

The xlix. Article.  
I believe that this Invisible Church is the field of the Lord God, wherein is neither darnel nor cockle: it is the house and dwelling place of the holy Ghost, and within that Church is neither Cain, judas, neither the wicked rich Glutton. That Church also is the fold of Christ, wherein is no stinking and infected beasts, but all clean and undefiled sheep and lambs, which bring forth their fruits in due time & season. The same Church is the body of Christ, wherein there is never a rotten, corrupt, or infected member. It is the Spouse of Christ, which is pure & clean, without wrinkle, & without spot. It is holy & without blame, cleansed, and sanctified in the blood, and by the word of her head and well-beloved spouse jesus Christ, & for that cause they can in no wise perish, which by lively faith are grafted therein.   

The L. Article.  
I believe that the gifts and graces of the holy Ghost, are scattered and given unto every member of the same Church, not so much for their particular profit & commodity, as for the general profit & commodity of the whole Congregation & Church, and that thorough grace wholly, without any merit, according to the good pleasure & providence of God, to some more, to some less, & that to the end we should know, that one hath need of another, and that we should be ready to help one another in all necessities, as well bodily as spiritually, even as it becometh members of one body.   

The Li. Article.  
I believe the Communion of saints, that is to say, I believe that all, whatsoever our Lord God giveth in this world, whether it be benefits and blessings, that concern the body or the spirit, he giveth the same singularly to the profit & commodity of the whole Church, and therefore ought the same to be distributed & communicated to all that are faithful, but chiefly to those that are in necessity, that like as we do communicate and are knit in one God, one faith, one Law, one Baptism, and be partakers of one spiritual Table, even so we may communicate & be partakers together of, and in those things, which do proceed & come unto us, by means of the aforesaid things. For otherwise we can not be Christians or faithful stewards of Christ. Here utterly I renounce and abhor the anabaptists manner of making common goods, wives, and such other like things, and only do I allow the Apostles making of things common, which having & possessing any goods privately, used to distribute thereof, to every one, according as the same had need, and as necessity required.   

The Lii. Article.  
I believe that this Church is like unto the Ark of Noah, within the which is safety and life, and without the same is but death, decay and destruction. For as Christ is and doth reign in his Church, even so Satan is and doth reign in, and through all that are out of that Church: The which true Church is maintained and upholden by the Spirit of Christ, is ruled and governed by his holy word, and is nourished and fed with his holy Sacraments. That Church shall always have enemies, & shall still be tormented in the sea of this world with the thunderings of Antichrist, and by the wounds and tempest of Satan. For all the gates of hell do arm & set out themselves against this Church. But in these waves she shall not be drowned, but shall abide for ever, because she hath a good defence and foundation, which is jesus Christ the righteous. And for this cause I call her the Church militant, which waiteth for the triumph of those that be blessed, which are where as is nothing but peace, joy, and everlasting consolation.   

The Liii. Article.  
I believe that the Lord God hath given us three principal signs and marks, by the which we may know this his Church, that is to say, the word, the Sacraments, & discipline. I call that only the word, which was revealed by the holy Ghost unto the holy patriarchs, Prophets, & Apostles of jesus Christ, the which word is contained within the canonical books of the old & new Testament: by the which word we are made clean, & thereby do receive the self same thing, & as much as we do by the Sacraments, that is to say, jesus Christ by his word, which is the word of faith, giveth & communicateth himself unto us, aswell as by the Sacraments, albeit it be by another manner & fashion.   

The liv. Article.  
I believe, that the same word of God is of a far greater authority than the Church, the which word only doth sufficiently show and teach us all those things that in any wise concern our salvation, both what we ought to do, and what to leave undone. The same word of God is the true pattern and perfect rule, after the which all faithful people ought to govern and order their lives, without turning either to the right hand, or to the left hand, without changing any thing thereof, without putting to it, or taking from it, knowing that all the works of god are perfect, but most chief his word   

The Lv. Article.  
I believe, that as only jesus Christ amongst all men is holy and true, & that all others are sinners and liars, even so likewise the only doctrine of the same jesus Christ is holy and true, & all other doctrines are unpure & false. This doctrine of jesus Christ, is a well, a fountain of life, a lamp or pillar of fire to guide us, the bread of the soul, & the power of God unto salvation, to all that believe: And therefore whatsoever happeneth, the same ought only to be advanced, preached, heard, understand & received of all the world, to the comfort and salvation of those that believe, & to the greater damnation of the unbelievers, the wicked and reprobate that believe not. For as the Manna in the desert was to some sour▪ & to other some a good and pleasant meat, and as Christ is to some a stumbling stone to be offended at, & is appointed for the fall of the wicked, & the rising up of the godly, even so the word of the Gospel to some is a savour of death unto death, & to other some a savour of life unto life. The which word of the Gospel▪ I receive, and take only to be my guide, & according to the same, to die and to live.   

The Lvi. Article.  
I believe that the reading of the same word & Gospel ought not, neither can it be prohihibited & forbidden from any manner of person, of what estate, sort, or condition so ever the same be of: but it ought to be common unto all the world, as well to men as women, yea and that in a vulgar or common language, which all do understand, because it is ordained & appointed for al. And likewise the promises of God, which are therein contained, do appertain unto al. And therefore Antichrist & his members do exercise great & cruel tyranny upon the faithful children of God, as well in that they take from them, & utterly do forbid them to read the same word, & in stead thereof, set before them dreams, lies, Canons & damnable traditions: as also because upon pain of deadly sin, and eternal damnation, they both forbidden & command things, that in deed are but indifferent: which manner of theirs is the only note & mark to know Antichrist by.   

The Lvii Article.  
I believe, that this holy doctrine of the Gospel in the very time by God appointed, ●as confirmed and approved by heavenly miracles, as well by jesus Christ himself, the Prophets, and Apostles, as also by other good & faithful ministers of the same Gospel, & that after such a sort, that for the confirming thereof, there is now no more need of new miracles, but rather we must content ourselves with that is done, & simply and plainly believe only the holy Scriptures, without seeking any further to be ●aught, watching & still taking heed to ourselves, that we be not beguiled, & deceived with the false miracles of Antichrist, wherewith the world at this day is stuffed, which miracles are wrought by the working of Satan, to confirm all kind of idolatry, errors, abuses and iniquities, and thereby to blind the poor and ignorant: The which thing the Lord God suffereth justly to be done, because they would not receive the spirit of truth, to be saved: yea God suffereth them to receive the spirit of lying, which hath power to deceive, to the end they should be damned, because they have allowed lying & iniquity, and have refused righteousness and truth. The true miracles than are wrought by the only power of God, for the confirming of his doctrine, & are wrought for the infidels sakes, and not for the faithful. But the preaching and true receiving of the holy word of God is only given and ministered to the faithful, and to those that believe.   

The Lviii. Article.  
I believe also the holy sacraments, (which are the second mark or badge of the true Church) to be the signs of the reconciliation & great atonement made between God & us, thorough jesus Christ. They are seals of the Lords promises, & are outward & visible pledges & gauges of the inward faith, & are in number only twain, that is to say, Baptism, and the holy Supper of the Lord. The which two are not void and empty signs, but full, that is to say, they are not only signs, whereby some thing is signified, but also they are such signs as do exhibit, and give the thing that they signify in deed, as by God's help we will declare hereafter. But as touching all the other five sacraments, which with great abuse and superstition are received and used in the papistical church, that is to say, Confirmation, confession, marriage, absolution, otherwise called the sacrament of the priesthood, and extreme unction or anneling, I say, that all these were ecclesiastical ceremonies, the which the holy fathers in their time used holily without any superstition, even as by their example the same may be used this day, so that it be done without any error, abuse and superstition, and that in no wise it be hurtful to the Christian liberty of the Gospel, the which doth deliver our consciences from all outward beggarly ceremonies by man ordained and devised, without the word of God.   

The Lix. Article.  
I believe that baptism is the sign of the new league and friendship between God and us, made by jesus Christ, and it is the mark of the Christians now in the time of the Gospel, as in time past circumcision was a mark unto the jews, which were under the Law. Yea, Baptism is an outward washing done with water, thereby signifying an inward washing of the holy Ghost, wrought through the blood of Christ. The which baptism ought as well to be given and communicated to little children, as to those that be great, according to jesus Christ his ordinance, once for all, without any rebaptising. This baptism is the red sea, wherein Pharaoh, that is to say, the devil, with his army of sins are altogether drowned, and the Israelites pass thorough it safely, and afterward walking thorough the desert of this world, in great sorrows, vexations, and troubles, do use daily for their comfort the heavenvly Manna, which is the holy word of God, until thorough death they may enter into the heavenly land of promise.   

The 60 Article.  
I believe also that baptism is the entry of the church, a washing into a new birth, and a renewing of the holy Ghost, whereby we do forsake ourselves, the devil, the flesh, sin, and the world. For being once rid of the old man with all his concupiscences, we are clothed with the new man which is jesus Christ, in righteousness & holiness, & with him we die & are buried in his death, to the end that with Christ we may rise from death to the glory of the father. And even likewise being thus new borne, we should walk in newness of life, always mortifying in us that which is of us, that thereby the body of sin may be utterly destroyed, and plucked up by the root.   

The lxi. Article.  
I believe that this baptism ought to be ministered, not with oil, salt, spittle, and such like baggage, but only in clean and fair water, and that in the name of the father, the son, and the holy Ghost, according to the institution and ordinance of God, without changing any thing therein, putting any thing thereunto, or taking any thing there fro: and the same also to be used in a vulgar and common language, that all the people may understand: for what so ever is done or said in the Church of Christ, aught to be understand and known of all that be faithful. By this baptism we are changed and altered from children of wrath, of sin, of the devil, and of destruction, into the children of God, of grace and salvation, thereby to be made the Lords, heirs and coheirs with Christ of eternal life, & for that cause the same aught to be given and communicated only to reasonable creatures, which are apt and meet to receive such things, and not unto bells and such like, which neither can receive, ne use the thing signified by baptism.   

The lxii. Article.  
I believe that this baptism with water, is not so necessary to salvation, that one may not be saved without it, in case of necessity. And likewise I doubt not in the salvation of little children, which die without baptism, but that the same are saved in the faith of their parents, as well as if they were baptised, even as in time passed under the Law, the little children dying without circumcision, were saved in the faith of their parents. But this only do I understand of the children of the faithful, unto whom the promises of God do appertain, and not of the infidels and reprobate.   

The lxiiii. Article.  
I believe that the holy sacrament of the supper, is an holy and outward ceremony, instituted by jesus Christ in the Gospel, a day before his death, in the nature and substance of bread and wine, in remembrance, and for a memorial of his death and passion, having and containing in it a promise of the remission of sins. By this sacrament we are in deed made partakers of the body and blood of jesus Christ, and be therewith nourished & fed in the house of the Lord, which is his church, after that into the same, we are entered thorough baptism. The same aught to be given and ministered to all under both the kinds, according to the ordinance & commandment of Christ: for the altering whereof, none ought to be so hardy as to attempt any thing.   

The lxiii. Article.  
I believe that in this holy Sacrament, the signs or badges are not changed in any point, but the same do remain wholly in their nature, that is to say, the bread is not changed and transsubstantiated (as the fond Papists and false doctors do teach, deceiving the poor people) into the body of jesus Christ, neither is the wine transsubstantiated into his blood: but the bread remaineth still bread, and the wine remaineth still wine, every one in his proper and first nature. For the words that Christ spoke to his disciples in giving them the bread, saying, This is my body, I understand and believe to be spoken by a figurative manner of speech called Metonomia, which is a manner of speaking very common in the scriptures, as the same was understand, and also declared by the writings of the holy fathers & doctors of the church, Ireneus, Cyprian, Tertulian, Ambrose, Augustine, Chrisostome, and other like, which lived before the counsel of Lateran, where it was concluded, that the bread was transubstantiated into the body of Christ, and the wine into his blood, and then was it given forth for an article of our faith, to the great dishonour of God, & to the great slander of all the church, and it was done in the year of our Lord 1050, by Pope Leo the ninth, in the which time the devil was unbound, as it was prophesied of in the apocalypse, and troubled the church of Christ, more than ever he did before.   

The lxv. Article.  
I believe that all this sacrament consisteth in the use thereof: so that without the right use the bread and wine in nothing differ from other common bread and wine, that is commonly used, and therefore I do not believe that the body of Christ can be contained, hid, or enclosed in the bread, under the bread, or with the bread, neither the blood in the wine, under the wine, or with the wine. But I believe and confess the very body of Christ to be in heaven on the right hand of the father (as before we have said) and that always and as often, as we use this bread and wine, according to the ordinance and institution of Christ, we do verily and in deed receive his body and blood.   

The lxvi. Article.  
I believe that this receiving is not done carnally or bodily, but spiritually through a true and lively faith, that is to say, The body and blood of Christ, are not given to the mouth and belly for the nourishing of the body, but unto our faith, for the nourishing of the spirit and inward man unto eternal life, and for that cause we have no need that Christ should come from heaven to us, but that we should ascend unto him, lifting up our hearts through a lively faith on high unto the right hand of the father, where Christ sitteth, from whence we wait for our redemption, and we must not seek for Christ in these bodily elements.   

The lxvii. Article.  
I believe that this holy supper is a sacrament of faith unto the faithful only, and not for the infidels, wherein a man findeth and receiveth no more than he bringeth with him, saving peradventure the increase of faith, grace, and virtue: and therefore they only find and receive jesus Christ unto salvation, which through true and lively faith, bring the same with them: but the others find and receive only the outward and visible signs, and that to their condemnation, as judas and other such like wicked and reprobate.   

The lxviii. Article.  
I believe that this sacrament containeth two things, the one is earthly, carnal and visible, and the other is heavenly, spiritual and invisible. And I confess that as our body and outward man receiveth the thing that is earthly and visible, which is the bread and the wine, whereby the body is nourished and fed: even so verily our spirit and inward man receiveth the thing that is heavenly and spiritual, which is signified by the bread and wine, that is to say, the body and blood of Christ, after such sort, that thereby we are become one with him, bone of his bones, and flesh of his flesh, and made partakers with him of all righteousness and other virtues, gifts and graces, the which the eternal father hath bestowed on him.   

The lxix Article.  
I believe that the holy fathers, patriarchs, Prophets, and all other faithful & good people that are gone before us, and have died in the faith through the word & faith, saw him beforehand which was to come, and received as much & the same thing that we receive by the sacraments: For they were of the self same Church, faith, & law that we be of. They were aswell Christians, as we, and used the same sacraments in figure, that we use in truth.   

The lxx. Article.  
I believe that to this holy table only those that are faithful, & are truly contrite and penitent aught to be admitted, & that all such as are unworthy, should be refused for fear of defile & contaminating the holy meats, the which the Lord giveth not but unto the faithful, and to those of his own household. I call those unworthy which are infidels, idolaters, blasphemers, despisers of God, heretics, & all other that make sects to divide themselves from the people, thereby to break the unity of the Church, all that are perjured, all that resist and are disobedient, to father, mother, and their superiors, all seditious persons, murderers, quarrelers, sowers of discord, whoremongers, thieves, covetous persons, drunkards, gluttons, & generally, all those that lead a wicked and a slanderous life. For such manner of people, have no part nor portion of the kingdom of God, and for that cause such aught to be cast & thrust out of the Church. For with such it is not lawful to keep any company, to eat, drink, or to have any friendship, except it be for the winning of them, and bringing of them to repentance.   

The lxxi. Article.  
I believe that the Popish mass is not, neither can be the holy supper of the Lord, but the mere invention of men, which were both liars, and wicked: yea it is as contrary to the holy supper, as the night is unto the day, and Belial to Christ as it may appear to all people more clear than the noon day, by conferring & comparing the institution of the holy supper (as the same is recited & written by the Evangelist, and especially, by the Apostle Saint Paul) unto the celebration of the mass: And therefore the Mass can be no remembrance of true sacrifice that is to say, of the death & passion of Christ as the holy supper is: But the Mass, is an utter forsaking of the same, because it doth attribute, and ascribe to itself, that which doth appertain only to the blood of Christ shed upon the Cross, that is to say, satisfaction, purgation, and remission of sins, with the increase of grace, and because men are compelled to do godly honour unto the creature, in stead of the Creator, to a morsel of bread in the stead of jesus Christ our only Lord, Saviour, and redeemer.   

The lxxii. Article.  
I believe that the third mark, or cognisance of the Church which is ecclesiastical discipline, is very commodious & profitable, yea & very necessary to the catholic church, for the comfort of the good, & for the punishment of the evil, the which also I do receive, and to the same do submit myself, because I know that it is the ordinance of Christ in his Church, & in like manner the same was practised by the Apostles in the primitive Church, & that because all should be done honestly & in good order, which is a thing honest & necessary for every congregation.   

The lxxiii. Article.  
I believe that the power to bind and loose, to excommunicate and to absolve, that is commonly called the keys of the Church, is given of God, not to one or two, or to some particular person, but to the whole Church, that is to say, to all the faithful and believers in Christ, not for to destroy, undo or cast away, but to edify & to advance all: And therefore I say & confess, that excommunication & absolution ought not, neither can it be given at the lust and pleasure of some particularly, but by the consent of all the Church, or at the least, by the greater or most sound part of the same, when they be congregated & assembled together in the name of Christ, and the same to be done with prayer.   

The lxxiiii. Article.  
I believe that this excommunication exercised and executed rightly, according as jesus Christ hath declared and commanded the same in the Gospel, is of so great authority, strength & power, that it may shut up heaven from men in such wise, that all those that are worthily excommunicated, are cast out of the Church militant, and also shall be cast out of the Church triumphant, which is heaven, except they repent. It is the sword that is so sharp to cut off the rotten members of Christ's mystical body, which is his Church. It is the key to shut up the Heavens from the wicked. It is a rod to chasten them, which nevertheless is not used to confound them, but as a spiritual medicine to amend them, to receive them, to make them whole, & bring them again to the same estate, from the which they are fallen.   

The .lxxv. Article.  
I believe that this excommunication which is the last rod of the Church, ought not, neither can it be exercised toward any manner of person, which first hath not received & professed the faith and religion of Christ. And even likewise the same can not be pronounced for small matters, as for money, debts, & such like, neither ought it to be executed toward all sinners, but only against open rebellious and obstinate sinners, when brotherly correction commanded by Christ in the gospel, doth take no place: And therefore all they do generally abuse this rod, which do excommunicate the Christians, for small trifles, without using first brotherly correction: And likewise do they also that excommunicate the jews, Turks, the Heathen, and other infidels, yea and bruit beasts, meaning thereby to thrust & cast out of the christian church, those that never were in it.   

The lxxvi. Article.  
I believe herewith, that the unity of the spirit, peace, concord, and charity, that is to say, true amity, and brotherly love, the sweet & friendly helping & supporting one of an other, is also one of the works & signs of the true catholic Church, & of the faithful children of God, by the which they are known to be of the school and of the number of jesus Christ his disciples. And we must not glory in ourselves, in the title of christianity, or of the faith, saying, I believe, I believe, if we have not this charity, peace, love, and true unity of heart together, agreeing one with another in all good works. For the true faith never goeth without these things: by the which also it declareth, and manifesteth itself to all. These are the signs and marks of the true christian Church, unto the which it is linked and bound, and not unto any certain place, time or personages. And there is the Church perfect, where these marks are found and used, and on the other part, if any one of the same be lacking, then is not the same perfect. And albeit that this whole perfection, for the estate of this present world, cannot be found in the Church militant, nevertheless, the fault thereof must be acknowledged before the Lord, and the remedy and ordering thereof be committed to him.   

The lxxvii. Article.  
I believe, and receive in this Church two swords, that is to say, two powers, the one is ecclesiastical, and spiritual, the which lieth and consisteth in the only administration of the word, and of the Sacraments, the which beareth neither rod nor staff, other than the tongue, neither doth use any other knife than the sword of the spirit, which is the word of God. Likewise I confess that all those that have this sword in their hands, aught to be without blame, aswell in their living as in their doctrine, otherwise, they ought to be deposed, & others to be placed in their rooms & to put & ordain others that are better in their places. The other power is temporal, that is to say, the magistrate, which hath authority over extern and civil things, to render according to right to every man, that which of right to him appertaineth.   

The lxxviii. Article.  
I believe that the magistrate is an ordinance of God set in his church, for the defence of the good & godly, and to chasten & punish the wicked: And also to the magistrate must be given tribute, honour, & reverence & obedience in all things, that be not in any wise contrary to God's word. And I do understand this, not only of the faithful Magistrate, but also of the infidel & wicked Tyrant, unto whom we must obey as unto the Lord in all things, so that he command nothing contrary to the word of God: For than we ought rather to obey God then man, after the example of the Apostles Peter and john.   

The Lxxix. Article.  
I believe that to the magistrate it doth appertain, not only to have regard unto the common wealth, but also unto ecclesiastical matters, to take away and to overthrow all idolatry & false serving of God, to destroy the kingdom of Antichrist and all false doctrine, to promote the glory of God, & to advance the kingdom of Christ, to cause the word of the Gospel every where to be preached, and the same to maintain unto death, to chasten also, and to punish the false prophets which lead the poor people after idols and strange gods, and in stead of the Gospel preach and teach the fables and traditions of men, to the dishonour of God and Christ his Son, and to the great decay of the whole Church. To such a magistrate every person, of what estate, degree or condition so ever he be, aught to be subject, and him in all honest and reasonable things to obey, because he representeth the person of a great Lord, before whom every knee ought to bow. And the same must not be forgotten in our prayers, to the end that the Lord may vouchsafe to guide and direct all his ways, & that under him we may live in godly peace & tranquillity.   

The Lxxx. Article.  
I believe that the magistrate, as also the use of oaths and such like, is the ordinance of the Lord, for to lead the imperfection of man in his corrupt nature after his fall: The which the faithful, after that he hath assayed all other means, may holily & justly use in matters of controversy which may chance between him and his neighbour, to set an order, and to make peace in all things. And therefore he that in necessity will not use this way, ought rather to be judged an Anabaptist then a Christian.   

The Lxxxi. Article.  
I believe that the Magistrate holily may minister an oath unto the faithful in judgement for the knowledge of the truth, and to make an end of all controversies & matters in variance between man and man: the which oath ought to be taken in the only name of the living God, because it is the third commandment of the first table. And albeit the perfection required to be in a Christian, ought simply to use yea yea, and nay nay, without any swearing, nevertheless the faithful may holily use an oath in place & time with discretion, & in the fear of the Lord, for things honest, just and true, for the verifying of the truth, when the honour of God or the saving of a man's neighbour dependeth upon it, or else not. For the man that accustometh to swear, shall be filled with iniquity, and his house shall not be without the plague. And I confess also that as every oath, vow, and promise made according to God's word, be it to God or to men, doth bind and aught to be kept and observed without breaking: even so those that are made without and contrary to Goos word and commandment, as are the religious vows and such like, which promise things impossible and contrary to the word of God, do not bind a man in any wise, but with a good conscience may be violated and broken. For in wicked promises, & in foolish and undiscrete vows, the faithful, wise and sage may change their purpose.   

The Lxxxii. Article.  
I believe and confess that marriage is an honourable estate amongst all men, and the bed undefiled is holy and ought not to be broken. It is instituted and ordained of God, for the bringing forth of children, and to eschew fornication, from the which estate of marriage none ought, nor can be restrained, if there be no just and lawful let by the word of God, but the same aught to be free to every body, of what estate, sort or condition soever the same be of: for it is much better to marry then to burn: And for that cause, all what soever they be, men or women, which have not the gift to live unmarried, aught to marry, to the intent the Temple of the holy Ghost, that is to say, our bodies may not be polluted and defiled.   

The Lxxxiii. Article.  
I believe also that the forbidding of marriage for certain persons, likewise the forbidding of certain meats, the difference of days, garments, and such like, is the devilish doctrine of Antichrist, and wholly against the Christian liberty of the Gospel taught by jesus Christ, the which delivereth us from all outward ceremonies of the law, and setteth us at liberty to use all things with giving GOD thanks: So that it be not done to the hurt of our neighbour: For all things are made holy by the word of God and prayer, to him that knoweth and receiveth the truth. Therefore to compel the Christians to these things, is but to take from them and to rob them of their Christian liberty, and by tyranny to set them under the curse of the law, from the which Christ by his death & passion hath delivered them, and it is one true mark and note to know Antichrist by.   

The Lxxxiiii. Article.  
I believe that the pure and true service of God doth not consist in these ceremonies & outward things, neither in babbling much and mumbling of long prayers, neither in crying and braying in the Church like Asses or the Priests of Baal, but in spiritual things, as lively and true faith in God and his word taught by jesus Christ his only Son, which is of power, and worketh through charity toward our neighbour, true and perfect calling upon God's name, with due obedience to his commandements in humbleness of spirit, according to his word: For as God is a Spirit, so will he be worshipped and served in spirit and truth.   

The Lxxxv. Article.  
I believe that all God's services without God's word, and contrary to his commandment, is idolatry and iniquity. I call idolatry, after the fashion of the Prophets, not only that which is done unto the honour of an Idol or strange gods, but also that which is done to the honouring of the living God, contrary to his word and commandment: And therefore they are not only Idolaters which worship and serve Idols and strange Gods, as the Ethnics & such like, but also all those which worship and serve the true God of heaven, after their own fantasy, or after the traditions of men without faith, without the word of God, & otherwise than God hath commanded them: And they only are Christians, which do confess and serve one only God which is in heaven, according to his word and commandment, all whose works, aswell outward as inward, corporal as spiritual, be the true service of the Lord, because the same are done in the faith of the Son of God, and according to the calling of the Lord, after the which every faithful body ought to walk.   

The Lxxxvi. Article.  
I believe and confess that it is not lawful for a Christian to be present either in spirit, either in body at the idolatrous sacrifices, neither to enter into their temples while they are in doing of their idolatries and sacrifices, if it be not of purpose to rebuke and utter their impiety, and to teach the truth as the holy Prophets and Apostles did, and not to dissemble as the hypocrites do. For if the body be the creature of God, (as it is in deed) aswell as the soul, and be the Temple of the holy Ghost, and a member of the mystical body of Christ, and if it shall one day rise and possess eternal life with the soul, it must then follow of necessity, that it ought to be wholly dedicated unto the right service of God in this world together with the soul and the spirit, or else they can not at the general resurrection be coupled together, but must be separated asunder, the one to be with God in heaven, whom it loved, and the other to be in hell, with the devil, whom it served: the which thing is impossible, & for that cause I say, that all such dissimulation is a plain forsaking of Christ and of his Gospel. Likewise I believe and confess, that all manner of such dissemblings by the which the truth of the Gospel is hid, the word of the Lord despised, infidelity and ignorance confirmed, and the weak are offended, the same can not be of God, but of the devil, and altogether against the truth of God's word. And therefore there must be no halting on both sides: but we must go and walk foorthryght and straightly before this great Lord, which seethe, beholdeth, and knoweth all things, yea, even before they are begun.   

The Lxxxvii. Article.  
I believe also that the beginning of all Idolatry was the finding out and invention of Images, which also were made to the great offence of the souls of men, and are as snares and traps for the feet of the ignorant to make them to fall. Therefore they ought not to be honoured, served, worshipped, neither to be suffered in the Temples or Churches, neither in any other places, where Christian people do meet together, to hear and understand the word of God, but rather the same ought utterly to be taken away and thrown down, according to the effect of the second commandment of God, and that ought to be done by the common authority of the Magistrate, and not by the private authority of any particular man. For the wood of the gallows whereby justice is done, is blessed of GOD, but the Image made by man's hand is accursed of the Lord, and so is he that made it. And therefore we ought to beware of Images above all things.  
This is that I believe of the Catholic faith, and of the things that concern the same, and is for the fourth point of my faith, Now resteth to speak of the fruits that proceed out of the same, and what I receive by the same faith: which fruits are in number three, whereof the first is,    

The forgiveness of sins.  

The Lxxxviii. Article.  
I believe that all those that are come, and shall come of the race and line of Adam, generally are conceived & borne in iniquity and corruption, (except jesus Christ only) and that they are all sinners, transgressers and breakers of the law and will of the Lord, and according to their nature they are corrupt, the children of wrath, worthy of God's judgement, of condemnation & eternal death, all needing the grace and mercy of God and of Christ's blood shedding. For God hath wrapped all under sin, to the intent he would have mercy upon all through jesus Christ our Lord.   

The Lxxxix. Article.  
I believe that the knowledge of sin proceedeth of the law, but the remission and forgiveness of sin cometh of the Gospel, and is given us by the only grace and mercy of God in the blood of jesus Christ, through the faith we have therein, whereby we are counted righteous before God, not through our good works or deservings, neither by the merits of any other creature either in heaven or in earth. For I know not neither do I allow any other merits but the merits of my good Lord, master and only saviour jesus Christ, who hath merited and sufficiently satisfied for us, & hath paid for his own their debt in wiping out the hand writing and obligation which was against us, and in taking the same from us, hath fastened it unto the Cross.   

The xc. Article.  
I believe that this justifying faith is a mere and singular gift of God, the which is commonly given by the hearing of God's word, whereupon only it is built, and not upon the doctrines and traditions of men. I call a justifying faith, a certain assurance and earnest persuasion of the good will, love, grace, bounteousness and mercy of God toward us, whereby we are assured & verily persuaded in our hearts of the mercy, favour and good will of God the father, that he is on our side, and for us, against all that are against us, and that he will be a merciful father unto us, pardoning our sins, and will give us his grace, make us his children by adoption, and admit us for heirs unto eternal life, and all this freely in his son, & by his only son jesus Christ our Lord, and not for our merits or good works. This faith can do all things, and to it nothing is impossible: the which faith is never perfect nor great enough in us, and therefore ought we always to pray with the Apostles, saying, Lord increase our faith, help our unbelief: For that faith only doth comfort us, maketh us holy, maketh us righteous and acceptable before the Lord, it declareth us to be the children of GOD and heirs of eternal life: the which faith also is the mother, the spring and root of all good works, like as infidelity is the fountain and root of all wickedness.   

The xci. Article.  
I believe also that good works are not superfluous, vain and unprofitable, but necessary to salvation. I call good works, not those which are done after the fantasy or commandment of men, but only those that God by his word hath commanded to be done, the which ought to be done not to deserve or merit any thing thereby at God's hand, or by the same to escape eternal condemnation, but only because God hath commanded them, and that they might testify the love that we have unto our Lord, and our obedience to his holy word and commandment, and to the intent that in us and by us he might be glorified, and that our neighbours, aswell the infidels & unbeeleevers, as the faithful, might thereby be edified: and in like manner to show and to manifest the faith that we have in God and in his word, as the good tree showeth itself and is known by his fruit, yea & to make sure and certain unto us our calling, election & predestination. To these ends serve all the good works commanded by God, and who soever doth them to any other end, doth misuse them, sinneth and doth injury to the blood of Christ, and dishonoureth God and his word, for in so doing, he declareth Christ died in vain.   

The xcii. Article.  
I believe that there is none, either in this world or in the other world, either in heaven or in earth, which can forgive me and pardon my sins, but only God, which hath given power and authority to the ministers of his word, to declare to all faithful believers which are of a contrite heart and be truly penitent, that all their sins through the free mercy of God are forgiven them through the blood of jesus Christ, which was shed for them: yea to declare unto them that they are pardoned of their sins, and that the same is done by the ministry of the word of the holy Church, in the which this remission is exhibited and given, and not otherwise: But on our part is required perfect repentance, the which hath two parts. The first is contrition, that is to say, the knowledging, hating, and abhorring of sin: the which thing is administered by the Law, and bringeth us to despair, if with the contrary we be not helped with a lively faith, and the mercy of GOD the Father thorough the blood of jesus Christ, which proceedeth out of the Gospel. This faith comforteth us, maketh us steadfast, and causeth us to find favour before the judgement seat of God.   

The xciii. Article.  
I believe that sin dwelleth still in man, yea in the very saints and children of God after their new birth through Baptism and the holy Ghost, the which sin nevertheless shall not be laid to their charge because of the faith they have in jesus Christ: for as all the sins of the infidels and reprobate be damnable and shall not be pardoned, because of their infidelity, even so all the sins of the faithful and chosen be venial sins and forgiveable because of their faith: And therefore I believe, that there is one only sin that is mortal and irremissible, which is unbelief or infidelity, that is to say, not to believe in the son of God. For where true faith in Christ is found, there all sins are hid, covered and pardoned.    

I believe the resurrection of the flesh, which is the second fruit of my faith.  

The xciiii. Article.  
I believe that there shall be one resurrection, which shall be general to all the world, aswell of the good as of the bad, which shall be in the end of the world by the power of Christ, and through the ministery of the angels, the which with a great voice of a trumpette shall call together all the world before the Lord, and shall gather together the elect and chosen from the four winds, even from the highest of the heavens unto the ends of the earth, and divide the evil from the good, and the wicked shall they cast into the fiery furnace, where is weeping and gnashing of teeth: and then shall the righteous shine as the sun in the kingdom of their father, and shall be together, and be companions with the Angels of God. This is the second resurrection, and blessed is he that shall have part of portion therein, for the same shall not be touched with the second death.   

The xcv. Article.  
I believe that this resurrection shall be of the flesh & not of the spirit, that is to say, that the spirit or soul of man shall not rise, because it is immortal & dieth not. But the body, which before, aswell by the reason of nature, as also because of sin was subject unto death and corruption, to rot, and to be brought to ashes, shall be raised up, and shallbe coupled with his own proper soul and spirit, and shall be set in a more perfect estate, then that wherein the first man was before he sinned, and shall be clearly exempted from all manner of corruption of sin, and so consequently from all manner of imperfections, and shall be fashioned like unto the glorious body of Christ.   

The xcvi. Article.  
I believe that I shall rise, not in any other man's flesh and body, but in mine own that I brought out of my mother's womb, even with the self same body and bones that I have at this present, but the same altered and changed, made of mortal immortal, of corruptible incorruptible, of vile and contemptible, glorious: And therefore I do wait for the coming of my saviour jesus Christ, the which through his power will change my vile body, which was but a castaway, to make it like unto his own glorious body, according to the power whereby he is able to subject all things to himself.    

I believe eternal life, which is the third and last fruit of my faith.  

The xcvii. Article.  
I believe, that I shall rise (as I have said) with all the faithful and elect, not to die any more, as did they that miraculously were raised up from death, as well by Christ, the Prophets, the Apostles, and such other, but unto a life that is immortal, everlasting, & shall endure for ever, to reign eternally with God both in body & soul. And thereof I am sure, and doubt nothing at all, knowing that whosoever doubteth of his salvation by Christ, the same shall not be saved. Wherefore as I am sure and certain, that Christ is dead, and risen again for me, and therein do not doubt: even so am I sure and certain of my salvation wrought by him, and that without fail I shall be saved, and by him shall enter into eternal life.   

The xcviii. Article.  
I believe, that then I shall see him face to face, whom now I see as thorough the glass of faith, and then shall know him perfectly, whom now I know but in part, who after that he hath destroyed and confounded all his adversaries, and hath made them his footstool, shall make all things new, for the glory of those that are his. Then shall he be an whole God in all, and over all things. Then shall none teach his brother, saying, Know the Lord, for then all shall know him, from the greatest, unto the least.   

The xcix. Article.  
I believe also, that as the spirits of the infidels, wicked, and reprobate, after they are departed from their bodies, incontinently do go to hell unto everlasting fire, their bodies nevertheless abiding in the earth, corrupting and rotting: even so likewise the souls and spirits of the faithful and chosen children of God, incontinently after they do departed from their bodies, without any tarrying, are on high in heaven, to be in glory with the Lord, and there do still wait with an earnest desire for the coming and whole redemption of their bodies, the which they have left rotting and corrupting in the earth, the which thing they shall obtain at the last day, and not before. Wherefore I refuse the fond opinion of the Sleepers, which affirm, that the spirits of the saints are not yet in heaven, but do sleep in a certain place unknown to us, until they shall receive their bodies at the last day. At which day, the mystical body of Christ wholly, perfectly, and fully must enter into eternal glory.   

The C. Article.  
I believe for a conclusion, that as the Saints and the blessed, when the judgement is ended, shall go with Christ triumphantly through the air, in body and soul, to dwell everlastingly in glory with him & his Angels: even so the wretched, wicked, and miserable damned, shall go to hell in body and soul, with the devil and his angels eternally, to dwell and to be tormented with him in the fire of hell, which never shall be quenched, whereas shall be continual weeping, wailing, and gnashing of teeth, stung to the quick with the worm, that never shall die. From the which the Lord God of his great mercy and grace vouchsafe to preserve and keep us. Amen.  
FINIS.     

¶ Imprinted at London, by Christopher Barker, Printer to the Queen's most excellent Majesty.  
Anno 1581.