The exposition or declaration of the fyfte article of the Crede, whiche is.

And the thyrde daye, he rose agayne from death.

IN this article two thinges are specially to be considered,
the fyrst is, touchynge the tyme, in whyche
our Sauyoure Chryste dydde ryse, that is, the
thyrde daye, The second is touchynge the rysynge
of Chryst, with declaration, that that rysinge was,
from death.
Concernynge the fyrste, S. Mathewe, in the. xij.
chapiter of his Gospell comparing the beinge, or lyeng
of Ionas in the whales belly, Ionas. ij. with the
beynge, or lyinge of Christ in his sepulchre, or graue,
sayeth thus: Sicut enim fuit Ionas in uentre ceti tribus diebus, & tribus
noctibus, sic erit filius hominis in corde terre, tribus diebus & tribus
noctibus. That is to saye: As Ionas was in the belly
of the whale, three dayes and three nyghtes,
so shall the sonne of man be in the harte of the
grounde, three dayes, and three nyghtes.
Accordyng wherevnto Saint Paule in his oration,
made to the princes and Israelites of the Sinagoge
beyng at Antiochia Pisidie, and amongest other thinges
speakyng of the inhabitauntes of Ierusalem and
the Prynces thereof, who put Christ to death, and of
Christe hym selfe, sayeth as S. Luke in the. xiii. of
the Actes doth testifye thus: Cumq~ consumassent omnia, que

F.j.

1

de eo scripta erant, deponentes eum de ligno, posuerunt eum in monumenta,
deus autem suscitauit eum a mortuis tertia die, qui uisus est per dies multos
his qui simul ascenderant cum eo, de Galilea in Hierusalem, qui usq~ nunc
sunt testes eius ad plebem. That is to saye: And when they
hadde fulfylled or perfected all thynges that
weare wrytten of hym, they takynge hym
downe from the tree, dyd put hym in a Sepulchre,
and God dyd rayse hym vp agayne the
thirde daye frome the deade, and he was seene
many dayes to them whiche came vppe together
with hym frome Galylee to Ierusalem,
who euen tyll nowe be wytnesses of hym, to
the people. Lykewyse the sayd S. Paule wrytinge
to the Corinthians, and earnestly mindinge to proue
the resurrection of the deade, doth in his fyrst epistle
wrytten vnto them, and in the. xv. Chapiter therof,
say as foloweth: Tradidi enim uobis in primis quod & accepi, quoniam
Christus mortuus est pro peccatis nostris, secundum Scripturas, & quia
sepultus est, & quia resurrexit tertia die secundum scripturas. &c.
That is to saye: I haue delyuered vnto you speciallye
that whiche I receaued: howe that
Christe died for oure synnes, according to scriptures,
and that he was buried, and that he rose
agayne the thyrde daye: accordynge to the
Scriptures. &c. And s. Augustine, concernyng this
matter, hath in his. cxxiij. sermon, this comfortable
sayinge: Site triduana domini sepultura conturbet, gloriosa resurrectio
confirmet, quicquid enim infirmitatis audis in Christo, nostra hoc necessitatis,
nostre redemptionis est causa, quicquid glorie, eius est proprie potestatis,

2

qui ideo mortuus est, ut nos reuiuisceret, ideo resurrexit, ut nos ad uitam
resuscitaret eternam. That is to saye: Yf the three dayes
buriall, or lyinge in graue of oure Lorde, doo
trouble thee, let his gloriouse resurrection confyrme
the. In deede whatsoeuer weakenes or
infyrmytye thou doest heare in Christe, that is
for cause of our necessite, that is for cause of our
redemption: Whatsoeuer glory thou heareste
of him, that is of his proper or owne power,
who therefore was deade that he myghte reuyue
vs, and therefore dyd ryse agayne, that
he myght resuscitate vs vnto lyfe euerlasting.
Lykewyse S. Augustyne agayne in his. cxxxi.
sermon, speakyng of this matter, sayth after this maner.
Triduane sepulture mora, euidenter ostendit quod du~ corpus in sepulchro
iacuit, anima illa de infernis triumphauit. That is to say: The
tarying or abydynge of the three dayes in the
graue, doth euidently declare or shew, that the
whyle that the Bodye of Chryste dyd lye in
the sepulchre, or graue, that soule of hys dydde
Tryumphe ouer the Helles. And that Chryste
dyd ryse agayne from deathe, whiche is the seconde
parte of this artycle, is most manyfest, aswell by such
testimonies as are all ready here in the former parte
of this article alleged, as also by these specyall testymonyes
folowinge. Fyrste, actuum. ii. S. Peter as
S. Luke there testifyeth doth say as foloweth. Hunc
Iesum resuscitauit deus, cuius nos omnes testes sumus. That is to saye:

F.ii.

This Iesus hath GOD raysed vppe agayne
whereof we all are wytnesses. Secondelye, Actuum.
iij. S. Peter there hath these wordes.
Que~ deus
suscitauit a mortuis, cuius nos testes sumus. That is to say: Christ
whome God hath raysed from the deade, of
the whiche we be wytnesses. Thirdlye Actuum. iiij. S. Peter there hath both
these wordes. Quem deus suscitauit a mortuis beynge Englyshed
as before as also these wordes. Et uirtute magna
reddeba~t Apostoli testimonium resurrectionis Iesu Christi Domini nostri.
That is to saye: The Apostles with great power
dyd geue wytnesse of the resurrection of Iesu
Christ our Lorde. Fourthly. Actum. v. S. Peter and the Apostels
haue these wordes: Deus patrum nostrorum suscitauit iesum, quem
uos interemistis, suspendentes in ligno. That is to saye.
The God of oure fathers hath raysed vp Iesus,
whome ye the Iewes did kyll, hanging
hym vpon the tree. Fyftely Actuum. xvii. S. Paule preachynge in
the Synagoge of the Iewes at Tessalonica, hathe
these wordes. Quia oportuit Christum pati, & resurgere a mortuis.
That is to say: That Christe muste nedes haue
dyed, and to ryse agayne from the deade.
Syxtly, S. Paule in his first Epistle to the Corinthians,
& in the. xv. Chapter therof hath amo~gest
other these wordes. Si autem Christus non resurrexit, inanis est
predicatio nostra, inanis est & fides uestra. &c. That is to saye.
If Christ hath not rysen agayne, then is oure

4

preachynge vayne, and youre fayth is also in
vayne. &c. And hereof also he speaketh. Romaynes
the. iiij. and. ij. Tymothie the. ij. and in manye other
places. But what nede is it to heape any mo testimonyes
hereof, seyng all the Euangelistes doo clerelye
testify the matter. Mathewe the. xxviij. Marke the
xvj. Luke the. xxiiij. and Iohn the. xx. By this then
it appeareth how that oure Sauiour Iesus Chryst
after he had conquered and spoyled the deuyll, and
hell, he retourned agayne from thence, like a mooste
mightye Kinge and Conqueroure, in triumphe and
glory, and so reassemed and toke agayne his blessed
naturall Body, the thirde day after his sayd deathe.
And so doyng rose out of the Sepulcher in his naturall
and perfect manhode. That is to saye, in his soul
and in the selfe same bodye, whiche was borne of the
Uyrgyn Mary, and dyd hange vpon the crosse. After
which resurrection he was conuersaunte in the
worlde, by the space of fortye dayes, and dyd eate, &
drinke with his Apostles and his disciples, and preached
vnto them, and aucthorysed them to goo forthe
into the world, to manifest and declare, that he was
the very Christ, the very Messias, and the very God
and man, which was promysed in scrypture to come
to saue and to redeme al those, that beleuyng in him,
ordered them selues in obeyinge and folowynge his
preceptes and commaundementes accordynglie.
In this article of resurrection, it is to be noted, yt
there is nothyng that can in al aduersite and trouble
be more ioyefull and comfortable vnto vs, than the
belefe of this article, That Chryst rose agayne frome
corporall death to lyfe, and that we shall also do the
same. The fayth and beleif of this yf we continue in
lyuynge well is our victory and tryumphe ouer the
Deuyll, hell, and death, and a speciall remedy, to put
away the horrour and feare of them. For as much as
hereby we be assured that as death coulde not holde
Chryst, euen so it cannot holde vs, whyche are by a
Christen fayth, the very members, & body of Christ,
but that we shall ryse from death, and lyue agayne
in glorye with hym euerlastynglye, yf we order and
conforme oure wyll in this worlde to his preceptes.
And the onelye hope hereof, shoulde make vs not to
fear the aduersities in this world, bycause we liuing
as afore be assured to haue a better and more gloriouse
lyfe after this, as S. Paule wryteth to the Corinthians
the. xv. sayenge: If we Christen men
had no hope of other lyfe, than thys that is
present, than were we the moste miserable, of
all men. But nowe Christe is rysen agayne
from deathe. Whereby is declared that there is a
lyfe after this lyfe, whyche all Christen men hope to
come vnto. Accordynge where vnto sainct Augustine
sayth: All the hope of our faith standeth in this point
that we shall ryse agayne. This made the faythefull
and good men of whom S. Paule the. xi. to the hebrues
speaketh to refuse to be preserued from bodeli
death, because they looked assuredly for a better resurrection.
Whiche resurrection as it was by manye
and sondrye apparitions, and other infallible argumentes,
declared and proued vnto the apostles, so
they being besides other names perteyning to these
office specially called the witnesses of Chrystes resurrection,
did in al places, and at all tymes, open and
inculcate the same as a speciall, and a chefe article of
Chrystes doctryne wherein should depend, and rest
the great comforte and solace of al trewe and faythful
beleuers in Chryst.
Fynally, by this article is not onely confyrmed vnto
vs, howe the naturall bodye of man, shall after the
corporall deathe and departinge oute of this present
life rise againe, as is before expressed, but also by this
ressurrection of our sauiour Chryste, we be admonyshed,
that as chryst after his death, rose againe, so we
dyeng from synne, should ryse agayne, and walke in
a newe lyfe of spyryte and grace.

The exposition or declaration concerning the sixt article of the Crede, which is.

He ascended into heauen, and sitteth on the ryght hand of God the father almightye.

IN this. vi. article, ii. things are to be considered, ye
fyrst is that Chryst ascended into heauen, the
second that he sytteth on the righte hand of god
the father almyghty. Concerning the fyrst ye shal
note, that as we by dayly experience do see whe~ an
embassadoure is sent from some greate prynce, to acheue
any greate affayre, or busines, as for example,
to conclude and make a peace or anye other such like
thing, this embassadoure hauing fynyshed hys busines,
according to his commission, comenly with gladnes,
and ioye dothe retourne agayne to hym from
whome he was sent, lykewyse passengers by water,
or by lande, yea and souldiers to, being sent forth in
warrefare, soo sone as there busines is spedde, they
do retourne commonly into there countrye, or vnto
those that dyd send them fourth. So lykewyse oure
blessed Sauyoure Iesus Chryst, beyng sent ambassadour
from God hys father, into this worlde, vpon
an hygh and notable worthy message, that is to saye
to take fleshe of the glorious vyrgyn S. Mary, and
by his passion and deathe, to ouercome the prynce of
thys world, and Hel, and to remoue and take awaye
all other impedimentes, and lets, and fynallye to redeme
also mankynde, who by disobedince and synne
had lost the ioyous possession of paradyse, dyd dylygently
and faythfullye trauayle, to accomplyshe hys
embassade and message, and when he had done it he
with great tryumphe and ioye dyd ascende and retourne
agayne to God his father, hauyng ouercome
the olde enemy, by humilitie, pacience, and obedience
Of whom, and his sayd embassade, the great kynge
and prophete Dauyd in his. xviii. Psalme, thus doth
saye: Exultauit ad Gigas, ad currendam uiam. That is to say. He
meaning Chryst hath reioysed or bene gladde
as a gyaunt to runne his course, or way.
And immediately in the same Psalme the sayde Prophet
doth farther saye: A summo cœlo egressio eius, et occursus
eius, usq~ ad summum eius. That is to saye. The goynge

8

furth of hym is from the hyghest heuen, and
the recourse of hym is to the hygheste of it. Accordyng
wherevnto, very lawdably and iustlye it is
vttered in the diuine seruyce of the Churche.
Egressus
eius a patre, regressus eius ad patrem, excursus usq~ ad inferos, recursus,
ad sedem Dei. That is to say. The goynge fourthe
of him is from the father, the retourne of hym
is to the father: the excourse of hym is euen to
the helles, and the recourse yf him, is vnto the
seate of God.
Beyng then conuenient as is afore sayde that
Chryst should ascend into heauen as also by this article
it appereth he did wel it shalbe to declare howe
and in what sorte that ascension was. For knowlege
whereof you shal vnderstand, that our sauiour christ
after his resurrection, and before he dyd ascend into
heauen, dyd eate with his Disciples, aswel to shewe
therein a very sygne and token of herty loue which
frendes departing from frendes, are accustomed to
do as also for to declare vnto them, the veritie of his
fleshe after his resurrection whych was a thing the~
very necessary to be done, aswell for that he woulde
not afterwarde giue vnto them any further signe or
token of his resurrection, as also for that some of the
Disciples, notwithstanding that they had sene and
felte hym, would not yet beleue that he was so risen
And therefore s. Gregorye in an Homely made here
vpon sayth. Christus comedit & ascendit ut per effectum: commestionis
ueritas patesceret carnis. That is to saye: Chryst dydde

G.

eate and ascende, that by the effect of eatynge,
the veritie of his fleshe myghte be manyfested.
And moreouer after the sayd resurrectio~, and before
this said ascension, our sauiour Chryste dyd rebuke
and blame his disciples of their incredulite and slownes,
or hardenes of beleuyng the sayd resurrection,
whiche thinge he dyd as Saynte Gregorye sayethe
Vt uerba que recideus diceret, in corde audientium arctius impressa remanerent.
That is to say. To thintente that the wordes
which he departing would saye, myghte,
remayne in the hart of ye hearers more depelye
imprinted. Besides this our sauiour Christ hauing
opened theyr wytte or sense to vnderstand the scryptures,
and hauing inioyned vnto them the office of
preachynge the Gospell throughout the hole worlde
to all creatures, he went furth with them into Bethany
vnto mount Olyuete, and lyftinge vp his handes
he dyd blesse them which blessing was well fygured
by the Patriarche Iacob, who when he shuld
dye, and leaue this worlde, dyd blesse hys chyldre, as
appereth Genesis. xlix. And likewise was it figured
by Moyses who before his death dyd blysse the children
of Israell, as appereth. Deute. xxxiii And this
beynge done, Chryste in the Dysciples syghte was
lyfted vp and a cloude takynge or receiuing him fro~
their eyes he was caried vp into heauen: ascending
as the Psalmist in his. lxvii. Psalm doth saye, Super cœlum
cœli ad orientem. That is to saye: Aboue heauenes,
vnto the Easte. And the said Disciples adorynge
hym, dyd retourne vnto Ierusalem. These thinges
beforesaid are specially testified by S. Marke in the
xvi. Chapiter. Luke in the. xxiiii. Ihon in the. xx. &
by S. Luke also in the fyrst Chapyter of the actes &
by sondry other partes of the scrypture.
By the way it may be noted that this eleuation of
Chryste into Heauen dyd muche differ from his eleuation
vnto the Crosse, for there as Esay in the. lxiii
Chapyter doth say Chryst alone dyd treade the
Presse. Where here as Dauyd in his. lxvii. Psalme
and S. Paule in the. iiii. Chapyter to the Ephesians
doth saye Christ ascendinge into Heauen, did
leade captiuitie captiue with him, and gaue
giftes to men. Furthermore the eleuation vpon ye
Crosse was with mooste bytter sorowe and payne,
where the ascension into Heauen was with most vnspeakeable
ioye and wonderfull gladnes. And it is
not to be forgotten here, that amongest other causes
why Chryst would no lenger tary here vpon earthe,
but ascende into Heauen, there are fyue specially noted.
The fyrst, that Chrystes body beyng gloryfyed,
Heauen and not the Earth, was a place conuenient
& mete for it to be conuersaunt in. The seco~d that by
the sayd ascension he myght gloryfy the humaine nature
which before that tyme was neuer admytted,
vnto heauen. The third that ascendyng into heauen
he myght be an aduocate and an intercessoure continuallye
for vs. Hebre. ix. i. Iohannis, ii. The fourthe
that so ascending he myght shewe vs the waye and
prepare vs a place. Michee. ii. & Iohannis. iiii. The
fyfte and last that he myght send the Holy Ghost vnto
vs, which he sayd he would not excepte he departed.
Ioannis. 16. And thus much for the fyrst part of
this Article.
For the second part of this article whiche is that
Chryst Sytteth on the ryght hand of God the
father Almyghty. ye shal vnderstand, that to sit
on the ryght hande of God the father, is not after a
carnall and worldely fashion to be vnderstanded, as
who saith, that God the father, had like me~ a right
hand, and a left hand, but by the sitting of Christe, on
the right hand of God the father, is vnderstand and
ment, that Chryst hath, and euer shall haue, communicated
vnto him, of God the father, glory, honoure,
power, felicitie, and euerlastyng monarchye, gouernaunce,
rule, and dominion, ouer all principates, potestates,
powers, dominions, and ouer all creatures
that canne be named, eyther in this worlde, or in the
worlde to come, ordeyned to be Kyng of all Kynges,
and Lord of all Lordes, and all thinges both in heauen,
and also in Earth to be caste vnder hys fete, and
made subiectte to him, and he appoynted to be the
cheife and pryncypal heade of the vniuersal, and hole
catholyke Churche, whych is his mistical Body, hauyng
vnder him in his churche here in Earth, suche
ministers, and after suche order and fashion, as lyked
him to appoint and ordayne in the same. And albeit
that chryste is ascended into Heauen, and syttethe
on the ryght hand of God the father almyghtye, yet
we may not as the heretickes doo gether thervpo~
contrary to the catholique beleife, that the bodye of
chryst in substaunce is not reallye and truelye in the
Sacrament of the Aultare, but contrary wise, seyng
chryste is both God and man, and so omnypotente,
or almyghty, and hath by his godhed beyng vnyted
vnto his manhode, taken vp his Body and his humanitie
into heauen which to do is aboue the compasse
and reach of onely nature, to accomplyshe and bringe
to passe we ought with the catholyke churche, firmlye,
and stedefastlye beleue, that forasmuche as oure
Sauioure Chryst both promysed to geue hys bodye
in a Sacrament, and also perfourming his promise
did it so in dede, as the Euangelistes and S. Paule
also doth testifye, and declare, the bodye therefore of
chryst doth both sit on the ryght hand of God the father
almyghtye in heauen in the vysyble forme of a
man according to this article, and is also verely really,
and truely in substaunce in the Sacrament of the
Aultare: vnder the formes of breade and wyne. And
where in the. vii, chapyter of the actes it is wrytten
of S. Stephan that he dyd see Iesum stante~ a dexteris virtutis
dei. That is to say. Iesu standing on the ryght
hand of the power or vertue of God. Whereby
some haue gathered a contrarietie in Scripture. Ye
shall vnderstand that these wordes Chryst to sytte
or Chryst to stand, at the ryght hande of God the
father, are not to vnderstanded, after the carnall
and worldly maner and gesture of man, but spiritually,
to signifye his equalitie with God the father, &
the participating of all glory with the same, whyche
equalitie and participation in scrypture and the catholyke
doctoures, is aswell vnderstande by sitting
as by standyng. Thus haue you hard the hole exposition
of this. vi. Article conteynyng in effecte, howe
our Sauiour Iesus Chryst, after that he hadde perfectly
accomplished and perfourmed the hole mistery
of the redemption of mankynde, by his incarnation,
hys byrth, his passion his death, his buriall, his desce~ding
into Hell, and rysyng agayne from death to life
and after he had bene here in Earthe conuersaunte
with his Apostles, and Disciples, by the space of forti
dayes after his resurrection, beynge amongest hys
Apostles, and he in their sight, ascended into heauen
in the verye same his naturall bodye whyche was
borne of the blessed vyrgin hys mother, and was crucified
vpon the crosse and so dydde withdrawe hys
accustomed visible conuersation, from the presence
of his Apostles, and from the bodely sight of al other
creatures. By remembraunce whereof, both they &
we should here in earth eleuate and lyft vp our hole
hartes, myndes, desyres, & all affections, from earthly
thinges, and from al carnall and worldlye cares,
towardes heauen and heauenlye thynges, and soo
should by his grace prepare oure hartes, and make
our selues mete and apte to receaue hys spyrytuall
gyftes, whych he sendeth into the worlde. Wherfore
the thing thus beyng, let vs in dede lyfte vppe oure
hartes and myndes vnto Chryst thus sittyng at the
ryght hand of God the father, and there praying co~tynually
for vs. And let vs so in mynde nowe from
henceforth dwel in contemplatio~ of heauenly things
duryng al the space of this mortal lyfe that we may
hereafter for euer dwell with the holy trinitie in glory
euerlastyng Amen.

Thexposition or declaration of the vii. article of the crede which is.

From thence he shall come to iudge the quicke and the deade.

IN this Article two thinges specially may be considered,
the fyrst is that Chryst beyng ascended in
to heauen. Shall come from thense. And the second
is that comming from thense. He shall iudge
bothe the quycke and the deade. For the profe
of which fyrst parte, we haue besides other testimonies
of Scrypture, the speciall testimonye of Saynt
Luke, in the first chapiter of the actes, wher he speaking
of the Disciples who did beholde our Sauiour
Chryst when he did ascend sayeth thus. Cunq~ intuerentur
in cœlum euntem illum, ecce duo uiri astiterunt iuxta illos, in uestibus
albis, qui et dixerunt, uiri Galilei, quid statis aspicientes in celum? Hic
IESVS qui assumptus est a uobis in celum sic ueniet quemadmodu~ uidistis
eum euntem in celum. That is to saye. When they did beholde,
or loke vpon hym, departing, or goyng
into Heauen. Lo two men dyd stand by them
in white garmentes who also dyd saye: you
men of Galyle, what do you stande lokynge
vp into Heauen. This Iesus who is assumpted,
or taken vp from you into Heauen, shall

15

so come as ye haue sene him going or departing
into heauen.
And so ye see, that into Heauen he is ascended
and from heauen he shal descende, or come. And here
shal ye learne that there are two speciall commyngs
of Chryste into the worlde, mencioned and spoken
of in scrypture, and they be very dyuerse in the~ selus
the fyrst commyng of Chryste into this worlde. was
to be borne of the virgin Mary, and by his deth and
passion to redeme the world, of which is spoken fully
and largely, in the exposition, or declaration of the
third Article of this Crede. The second commynge
of Chryst into this worlde, shalbe to iudge, bothe the
quycke and the deade, as is conteyned in thys. vii.
article. And concernyng the second parte, whyche is
his comming to iudge the quycke and the deade, ye
shall vnderstand that our sauioure and redemer Iesus
Chryst, being ascended as is declared afore into
heauen, shall come from thence, that is to saye: from
heauen into this worlde, and he shal come in hys glorye
and maiestie, and shall then, in the verye vysyble
fourme of his naturall body, appere vnto the bodelye
eyes of al the people of the worlde, in his perfecte
manhode, and in the selfe same bodye, wherein he ascended,
to the inestimable comfort and reioyse of the
good, and the extreme terrour, and confusion of the
wycked. Where being accompanied with hys holye
Angels his ministers, waytinge vpon hym, he shall
syt openly in the cloudes of the ayre, and shal iudg al
quike and deade, accordyng to truth and iustice, and
according to his holy worde expressed in scrypture,
that is to saye: according to euery mannes owne workes
and dedes, done by hym in hys lyfe tyme, whych
workes and dedes shalbe then examyned, discussed, &
tryed, not after mens owne fantasye and inuention,
wythout aucthoritie and ground of Scrypture: but
accordynge to the commaundement of God, and the
teachyng of Chryste, and hys Apostles: For at that
daye of iudgement, all the people of the worlde, quike
and deade, that is to saye: aswell all those which shall
be founde on lyue in the worlde at that daye, as also
all those, which euer syth the creation of Adam, liued
here in thys worlde, and dyed before that daye shall
come and appeare afore the presence of Christ in their
very bodyes and sowles.
And when they shall be so gathered and assembled
together, oure Sauioure Iesus Chryste, shall
pronounce the fynal sentence and iudgement of euerlastinge
saluation vpon al those personnes, whiche in
theyr lyfetime obeied and confyrmed them selues vnto
the wyll of God, and exercised the workes of right
beleife and charitye and so perseueryng in well doing
sought in theyr hartes and dedes, honor, glorye, and
lyfe immortall. And contrarywyse, vppon all those,
whyche in theyr lyfe tyme were contentius, and dyd
repugne agaynst the wyll of God, and folowed iniustice
and inequitie, rather than truth and vertue, our
sauiour Christ shal than and there pronounce the sentence
of euerlasting punyshement and dampnation.
In which sentence there shalbe made a perfecte separation
or diuision, betwene these two sortes of people
that is to saye: betwene the shepe and the goates, the

H.i.

corne and the chaffe, the good and the badde the blessed
and the cursed, the members of hys body, and the
members of the Deuyll, and so the good and the blessed,
being vpon hys ryght hand, he shall clerelye, and
perfectly deliuer them for euer, from the power & malyce
of the wyckedde, and from all paynes, and euyll:
and so take them all vp wyth hym into heauen, there
to be crowned and rewarded in bodye, and soule,
wyth honour, and glorye, and euerlastynge ioye, and
peace, whych was prepared for them from the beginninge
of the worlde. And all the other, whyche shalbe
iudged to euerlasting payne, and death beinge vpon
hys lefte hande he shall sende them downe into Hell,
there to be punyshed in bodye and soule eternallye,
wyth fyre that neuer shall haue ende, whiche was prepared
from the begynnynge of the worlde, vnto the
Deuyl and his Aungels,
And here it is speciallye to be remembred howe
thys article was for greate considerations added immediatlye,
and conioyned vnto the former artycles,
and chefly, to the intent that no man should in his life
tyme, presume vpon the sayde benefites of Chryste, or
take occasion of carnal libertie or securitie, and so liue
without feare to transgresse, or wythoute regarde to
obserue the commaundementes of God: but rather
that euery good chrysten man, should in euery parte
of hys life, haue a continuall remembraunce, and respecte,
vnto the laste daye of iudgemente, and so be in
continuall feare to commyt any thynge contrarye to
the wyll of God, for the whiche he myght deserue to
haue the sentence of euerlastynge dampnation pronounced
vpon hym. For thys is certaynely true, that
at that daye, euery man shall be called to an accompte
of hys lyfe, and shalbe than finally iudged, accordyng
to hys workes good or badde, done in hys lyfe tyme,
that is as S. Paule sayth to them that perseuer in
well doing, and laboure to attayne glorye, honoure,
and immortalitye, shalbe geuen, lyfe euerlastyng: and
to them that be contentious, and obey not the truthe
but folowe and doo iniustice, shall come indignation,
yre, affliction, trouble, and paynes, euerlastinge.
In this article it is further to be noted, that like as
there is nothynge more certayne vnto vs, than that
we be all mortall, and shall once dye, and yet no man
liuynge knoweth the tyme when he shal dye: euen so
ther is nothyng more certayne, than that thys daye
of iudgement shall once come, and yet the houre, and
tyme when it shalbe, is hydden, and kepte secret from
the knowledge of all men and Aungels, and is reserued
to the knowledge of God onelye, whiche thynge
procedeth onely of hys goodnes towardes vs, and is
done to the intente we shoulde alwayes here in oure
lyfe time, flee from sinne, and imploye al our hole study
and indeuour to walke in the wayes of God, that
is to saye, in such fayth, hope, and charitye, as God requireth
of vs, and so prepare our selues, & order our
liuyng towardes God, that we maye be in a redines
at all tymes, whansoeuer it shall please God to call &
sommon vs to appeare before hym in the sayde generall
iudgement, there by hys mercy and goodnes, to
receaue the crowne which he promysed vnto all men
that doo feare hym, and loue hym, and walke in hys

H.ii.

wayes, Thys article & ye declaration therof hath many
and most manyfeste testimonyes bothe in the olde
Testamente, and in the newe, of whiche amonge many
other, these places folowing may for thys present
suffice, Psal. 92. Eccl. 11. Esa. 13.51. Zach. 14. Mala 4. Soph 1. Iohel. 3
Math 13.16.24.25. Mar. 9.13. Luc. 9.17.21 Act. 1. 1 Corrinth. 1. 2 Corinth. 1
2. Tessa. 1 &, 2. 1. Thesi. 4. Phil. 4 2. Pet 3. Heb.10. Apo. 3. & 22.