I BELEEVE) First I thinke it needfull to expound this word BELEEVE; then to shew the vse of it: and lastly to what end it is vsed of the beleeuers. The word seemeth of a compound and proper signification, deeper than meere English can vnderstand: for it meaneth therein or thereby throughly to liue, wherein we do be­leeue: yeelding vp the possession of all spirituall senses; disposed from all earthly affection of the members, by the true mortification in spirit: for this syllable (be) in apposition, is no lesse posses­siue or effectiue with vs at this day, than with the Hebrewes of ancient time ( [...]) or BE: which al­waies importeth in, by or through: but far more inwardly of vs to be vnderstood, bicause it gi­ueth a most secret meaning to the word it ma­keth: as for example, thinke and bethinke, ad­ding a very deepe cogitation to thinking: get and beget; where it hath some speciall conceit in [Page 2] meaning, seem and beseem; here it makes that, which was in outward shew, only like it self, sim­ple; becom a very beautifull creature to the be­holders. (Besides, this syllable (be) that holdeth so small room in a Common-wealth, causeth any adiunct to remaine substantially in his subiect, as I BELEEVE) to wit, I am wholy liuing in God the father, &c. so, as quicksiluer confoundeth all other mettals, and transformeth their bodies by his liuelyhood: so doth this syllable bring a word of common and open sense, to a most close and necessarie signification in spirit: so that to be­leeue argueth a trustie confidence in the essen­tiall subiect of spirit; and for the time of stedfast beleeuing, the spirit hath no manner of sympathie with the flesh, but the flesh remaineth dead, and mortified to all naturall inclination, in pleasure or suffering: whether it be health or sicknes, ri­ches or pouertie, loue or hatred, cheerfulnes or griefe of hart, or any other pleasure or calamitie incident whatsoeuer: the communion of the spi­rit being hereby redeemed out of the prison of flesh, and euapored into life eternall. For the spi­rit is no more ruled by the flesh, but the flesh by [Page 3] the spirit. What then is subiect to this spirituall beleef,Ezek. 20. 29. mettals, wood or stone, as the altar Ba­mah, or such like? No, you shall not finish, that you haue in your mind to do, if you serue wood or stone as the heathen. Is it mettall? not the pre­ciousest of all mettals, gold: for mightie Empe­rors haue been deceiued by their golden Idols, and haue perished:Dan. 3. 1. as Nebuchadnezar by his Image of sixtie cubits high, and six broad. The Idols stand vp as a palme tree,Ierem. 10. 5. but speake not; they are born, for they cannot goe; they can doe neither euill nor good:Ierem. 10. 9. fear them not. Siluer plates are brought from Tarshish, and gold from Vphaz, the work of mens hands. There shall com out of Bels mouth that,Ier. 51. 44. which he hath swallowed vp, and the nations shal no more flow vnto it. But the wall of Babell shall fall, and become an asto­nishment among nations. Can men make gods that are no gods? Can their owne hands make them a redeemer, or their handy worke saue them? No: for the beleef of all men being liuely and spiritual, cannot liue for euer, or be faithfully reposed in such vnprofitable subiects; seeing, in them there is no blast of life: for, they neither [Page 4] breath, nor smell, nor hear, nor walk, nor speak, wherin then can they liue? How should they de­fend a man, that trusteth in them? but both the caruer and the work perisheth togither. What then is subiect to this spirituall beleef? A horse; bicause he runneth fiercely in the battel; or many thousand chariots; bicause they seem inuincible: or man, bicause he can deuise and determin long before: nay, or princes; that so many millions of knees bow vnto? these all haue place of life, for they, both breath, smell, hear, and speak, and eeke can go and not be borne: yet seeing their bodies be altogither fraile and dissoluble, wasting to no­thing, there is no place for euerlasting life found in them, whereupon the spirit of beleef should work; much lesse any meanes, wherby the grosse nature of man might be iustified.Psal. 33. 17. The horse is void of vnderstanding.Exod. 14. 28. All Pharaos chariots and confidence perished at once.2. Sam. 24. 1. Dauid was plagued for numbring of his host of eight hundred thou­sand fighting men, whose power and trust was soon abated by affliction. This teacheth vs then the vanity of gold, the senslesnes of wood and stone, the weak defence of horse and chariot; nay [Page 5] more,Psal. 118. 9. the vtmost safety of an host, and the confi­dence in princes: for here, Dauid being a king, could not saue his host from the pestilence, nor his incomparable number worke their Lords se­curitie; wherfore man (we see) is not the thing to be beleeued in: albeit, he hath both sense and power, in a firme vnderstanding. For in nothing, but in man is this worke of faith required, so that whatsoeuer is aboue man knoweth al things, and what so is below him hopeth for nothing. One man may trust in another, or one may aduaunce himselfe aboue his fellowes; but the one and the other do both fall,Gen. 14. 11. as when the children of Israell murmured against Moses, being a man, suppo­sing the punishment to be his, that was inflicted on them, shewing that in their prosperitie, they beleeued in him only: wherefore they perished infinitely through their misbeleef: for as they were obedient to man; so died they in their own corruption. Otherwise if man could be saued by beleeuing in man, or in mans works, there is not one that would be disinherited of eternall life, and the promise of saluation would seem meerly friuolous.Numb. 20. 10. Moses and Aaron lifted vp themselues [Page 6] at the rock, whose honor was abased by extreme punishment.Gen. 10. 8. Nimrod began to be mighty vpon the earth, and erected a kingdom by his owne might: to wit, the cities Babel, Erech, Accad, and Calne,Gen. 11. 4. all built in the land of Shinar. Who said, com let vs build vs a citie and a tower, whose top may reach vnto heauen, that we may get vs a name; lest we be scattered vpon the earth. He had spoken more prophetically if he had said, that we may be scattered vpon the earth: seeing it becam suddenly the cause of their horrible confusion; so that they were made as aliens in their country and citie, one not vnderstanding anothers lan­guage; euen so are the arrogant depriued of their glory, when their most prouident securitie turneth to destruction. By this is shewed, what it is to beleeue, what manner of creature is bound to beleeue, and who are misbeleeuers. Now fol­loweth the necessary vse of it, and to what end we so constantly vse the same. Vnderstand ther­fore that it is the ioint of all the articles of our faith: nay, without it can be made no effectuall article at all; but all the whole speech becommeth a confused heap of faithlesse syllables. By belee­uing [Page 7] we are discerned from Infidels and barba­rous people, that are as bruit beasts, without any hope or knowledge, our religious constancy is manifested, our bond of amity and league of hu­mane societie sealed. It is the fire, hammer and touch, to purifie, mally and try vs; it is the winde that diuideth the wheat from the chaff: it is a most comfortable meditation in all seasons; a salue against all offences and scandals whatsoeuer. A man may in his mind beleeue, and not vtter it: but then cannot his faith appeere vnto his bre­thren. So that he shall becom a stumbling blocke vnto them: and thus much for the very protesta­tion of the word. Now concerning the end of beleeuing, it is to be saued: and touching the cause, why we must not beleeue in the vanity of the aboue recited powers, it is; that there is no safetie or saluation in them: for man hath no power of his owne saluation, neither is any man to put trust in the strength of his owne arme, to deliuer him from death. We beleeue therfore that the subiect of this our spirituall faith shal liue for euer: and that the spirit that now is imprisoned in this our flesh, shall mortifie our corrupt mem­bers [Page 4] [...] [Page 5] [...] [Page 6] [...] [Page 7] [...] [Page 8] by an vnwauering faith, which before it va­nisheth to fly vnto that eternall dwelling place, may so sanctifie our fowl and sinfull nature, that we bee made fit vessels to comprehend eternall life. For seeing there is no manner of saluation with flesh, wood or stone, or any other thing that our earthly senses can perceiue, we must inuent a thing subiect to our vnderstanding: which being a college or digestion of all senses, and meer spi­rit and life, the subiect must be wholy spirituall and liuely. Wher then is this subiect to be found? for we see it is neither in the treasure of the earth, nor in the glory of the world. Let vs therfore lift vp our eies vnto heauen, and behold the habita­tion of life: the euerlasting author of spirit in all creatures. The Greekes termed it [...], which most like commeth of [...] and [...], an high and prosperous wind among the heathen: but in the creation it was called [...] where the light spirit & vapor of waters remaine, that seasoneth all liuing creatures in the aire. This is the most excellent dwelling place of that ghostly [...], or euerlasting AEVVM, AETAS ALTERNA, or AETERNITAS, SOLVM EXISTENS, God, All-good, SVMMVM [Page 9] BONVM, PRIMVM MOBILE, the first thing that mooued, & the author of al things, whose highest seat is heauen,Aristot. de mundo. [...], which is to wit, Gods highest house of the whole world is called heauen.Kal. 2. [...], the fir­mament of faith. Therfore this is that eternall spirit that we are to beleeue in: for it is the very issue of all things, the breth of his mouth created all, maintaineth all, yea and destroieth all at his will; him are we to worship as Lord of all, who in the first toong that men spake, gaue himselfe a name, declaring his eternity: to wit, that he was alwaies one and the same,Isai 41. 4. infinite, without begin­ning or end IEHOVA, who euer was, only is, and euer shall be; whom no time changeth: for a thousand yeeres with the Lord is but as one day: he himself is the root of time, & the point therof: his beginning is vnsearchable; his presence vn­measurable, and his continuance euerlasting: in him then we must beleeue that will be saued, or delight to liue for euer and euer; not liply only in words, but with our whole hart and soule, duly conceiuing that his infinite maiestie and power that giueth our vnderstanding matter to worke [Page 10] vpon: before him standeth the end of all flesh, the relaxation of spirit, the volubility of all soules is in his power.1. Sam. 2. There is none holy as the Lord, nor any God besides him, or like him; therfore speak no more presumptuously; let not arrogancy com forth of your mouth: for the Lord is a God of knowledge, and by him enterprises are establish­ed. The bowe and the mighty men are broken, and the weake haue girded themselues with strength; they that are full are hired foorth for bread, and the hungry are no more hired: so that the barren hath borne seuen, and she that hath many children is feeble. The Lord killeth, and maketh aliue; bringeth downe to the graue, and raiseth vp; the Lord maketh poor, and maketh rich;Psal. 113. 7. bringeth down, and exalteth: he raiseth vp the poor out of the dust, and lifteth vp the begger out of the dunghill, to set them among princes, and to make them inherit the seat of glory. For the pillars of the earth are the Lords, and he hath set the world vpon them: he will keep the feet of his saints, and the wicked shall keepe silence in darknes. For in his owne might shall no man be strong; the Lords aduersaries shall be destroied, [Page 11] and out of heauen shall he thunder vpon them: the Lord shall iudge the ends of the world, and shall giue power vnto his king, and exalt the horn of his annointed. Therfore whoso beleeueth stedfastly in him, he is already translated into life eternall. Through this beleef was Enoch and Elias taken vp quick into heauen, to remain hap­py with him for euermore.Gen. 5 24. For it is said, Henoch pleased God; for he walked with him, and was no more seen; for God tooke him away: so was Eliah while hee walked with Elisha taken by a whirlwind into heauen,2 King. 2. 11. whose spirit was so setled on this heauenly Godhead, that he knew before that he should be taken vp, when as he said to Elisha;2. King. 2. 9. What shal I do for thee before I be taken from thee? Neither must we think that there is any other mediation to be made for vs by an­gels, saints, or elementall creatures of what sort soeuer, than our owne spirituall confession and liuely protestation: for after we duly conceiue what a God he is, by him our temporall life (that beleeue) shall be translated into euerlasting life. This is the fountaine of nature, and nature it self; the author of antiquity,Dan. 7. 22. and the ancient of daies; [Page 12] whose word is truth; whose being is inuariable, and whose place is perfection. He made man the most excellent creature on the earth, whom he created in honor,Gen. 2. 15. and placed in pleasure. Accor­ding to his owne image made he him,Gen. 1. 27. that hee might be glorified in him, and gaue him domi­nion ouer all his creatures in earth. This then is to be beleeued of vs, that as we remained in him and his power before all worlds were made, and before our first father Adam was created: so when he shall take this life from vs that he hath giuen vs, and bereaue vs of this earthly steward­ship, that we shall return again to that euerlasting place, wherin we were first elected and prepared, before the world was made, or any foundation laid therof. Adam fell by misbeleef to death by neglecting the first caueat that God gaue him, who soon, by the inticement of the woman, sin­ned extremely, by eating of the only forbidden tree of the garden:Gen. 3. 6. both being circumuented by the subtilitie of satan, the prince of darknes. Nei­ther are we our selues free from that corruption, which he wrought vnto vs his posterity: yet God, to keepe his owne image from desperation, hast­ned [Page 13] to promise him life again,Gen. 3. 15. if he would harken vnto it: which, no doubt, Adam laid hold on, be­ing contented for to leaue the pleasure, that he had in this world, only hoping for life in the world to com.Gen. 2. 23. For, he named his wife Euah, life, foreseeing that she should be the mother of life, and, that her seed should bruse the serpents head, which he counted a sufficient reuenge vpon his deadly enimy.Isai. 27. 1. In what day, the Lord with his mighty sword should visit the piercing serpent: yea, that crooked serpent, and slea the dragon in the sea: and he most assuredly beleeued, that it should happen, though in his daies he might not see it.Deut. 3. 28. Euen so trauelled Moses for the rest he saw not, for the good of his posterity, the Israe­lits:2. Sam. 1. and likewise Dauid warred for the peace of Salomon.1. King. 1. Therfore let men be wise, and take heed of surfetting in too much pleasure of this world, least they be wholy disinherited of the world to com. We see how glad Adam was to imbrace this little branch of life, wheras before, he made no reckoning of the whole body which he enioyed. His beginning was happines, but by his disobedience, hath left a cursed inheritance to [Page 14] all nations of the earth. Wherefore it is not ynough for vs to continue in the state, wherin we were first borne, albeit, it had been blessednes in him so to haue done: for, then we abide still, as children of wrath.Col. 3. 5. 6. But, seeing so many, so little alter from their nature, let vs all bee circum­spect, and looke about vs, how to escape this pri­son of ignorance, the bait of satan, as the part of a wise man is, to see, both before and behinde, [...],Hom. II. not too much besotted with the secu­rity of the present time. Let vs, therfore, looke back and consider by our fall, from whence our redemption is to com: then, with a liuely faith in­deed, lay hold of it, as did Adam and the rest of the holy fathers, which, before the law or any ordinances were made, receiued the comfort of the holy Ghost: hauing an entire hope of the continuall grace of the same God. For, from thencefoorth Adams conscience dwelt in the Lord: so that, he beleeued in God the father al­mighty, maker of heauen and earth. And this was a true faith in him, bicause he had no other father but God, who was almighty: for he made him of nothing, he made also heauen and earth: earth to [Page 15] bring foorth creatures, and heauen to nourish them vnto mans vse. Therfore we rightly say (Our father) or, I beleeue in God, the father al­mighty, maker of heauen and earth. For, euery mans faith is knowne vnto himselfe, and, another mans faith is to him vncertaine. This beleefe brought life vnto him that was dead; likewise Noah his beleefe was the same in the arke; such was Abrahams, when he would haue offered his only sonne Isaac: in whose seed, the blessing of all nations was hoped for,Gen. 12 3. according to the pro­mise; and the like in many other, which, for bre­uity I recite not:Exod. 4. 30. as Moses by his wondrous mira­cles in the land of Egypt: in so much as he excel­led al the wit,2. King. 6. 6. & magick of that land; Elisha made iron to swim in the water, with many other, which became true prophets of things to come: so im­mortall was their beleef in those daies, that their daily bread was the heauenly cogitation of this eternall subiect,Matt. 6. 11. the infinity of power, happines, strength and honor; the recorder of his owne hand-work; the register of all that is done; the cause of all things that shall happen. We haue, in respect of him, no maner of being, no presence, [Page 16] no life, no perfection; our being is inconstant; for man is vnstable in all his waies. Our presence is of no abiding:Psal. 39. 5. for he hath made our daies but as a span long. To conclude, our actions and co­gitations are so peruerse and wicked, that it might repent the Lord of our redemption, as it repented him that he made man.Gen. 6. 7. And a very smal number should enter the ark, and be saued. That poore life which we haue, is no more to be respe­cted than death it self, seeing it withereth as the lilly in all his glory. Our greatest perfection is but extreme imperfection, when as the works of God in beginning, middle and end, are absolute­ly perfect for euer. His beginning endeth, his mean time both beginneth and endeth: his be­ginning is a momentary end, and there is no other mean time with him. Is it then ynough to say, I BELEEVE IN GOD THE FATHER AL­MIGHTY MAKER OF HEAVEN AND EARTH? In no wise: for although we are bound to beleeue so much, yet is it not all that is required of vs; for the very Iews beleeued thus much: whose beleef was to be saued. They saw the saluation of the Lord a far off through remorse in conscience: [Page 17] considering their fall, and the wickednes of mans thoughts all day long. Adam their father had lost his state of knowledge, they therfore remained in ignorance sinfull; and their whole hope was to be grounded vpon the comfortable promises of that God, and otherwise it had been hard for them to haue conceiued in their minds so great an eternity, and such an immortall happines. But God bereauing man his image of that honor which he once affoorded him, which is to say, the inheritance of a paradise, would not vtterly de­stroy him, but rather make him by a liuely faith to await for a blessed estate to abide for euer, yea for euer and euer. As Adam being first in the adoption of blessednes and life, and consequent­ly we all by him: became accursed and died, made vs accursed and to dy daily: and as he by the almighty Gods meanes hoped to regain his saluation; so we particularly ought to scan the meanes of his saluation, to keepe our fraile flesh from desperation; to comfort our guiltines of death, and to keep vs from euerlasting damna­tion. His meanes was the comfort of a victory, wherin he reioiced as a giant to run his course:Psal. 19. 5. [Page 18] and he did most constantly beleeue, that as God promised, so he should vanquish his most subtile and deadly enimy. What could more win the hart of man, thā such a promise? Sundry such pro­mises from age to age were reuealed to his po­sterity:Gen. 9 26. As to Noah; Blessed be the God of Sem. To Abraham;Gen. 17. 6. I will multiply thee as the stars of heauen, when as yet he had no child, and his wife was old. To Dauid by the prophet Nathan; I will be his father,2. Sam. 7. 14. he shall be my sonne: if he sin, I will chasten him with the rod of men, but my mercy shall not part away from him, as I tooke it from Saul, whom I haue put away before thee; and thine house shal be established, and thy kingdom for euer before thee; thy throne shall be esta­blished for euer.Ier. 33. 14. In that day I will cause the branch of righteousnes to grow vp vnto Dauid, and he shall execute right iudgement in the land: then shall Iuda be saued, and Ierusalem dwell safely: and he that shall call her, is the Lord our righteousnes. For thus saith the Lord; Dauid shal neuer want a man to sit vpon the throne of the house of Israell. This is the good then which the Lord will performe vnto the house of Israell, and [Page 19] vnto the house of Iuda. These were all most de­lightfull promises still to stay the hart of man in his owne saluation:Isay. 7. 14. yet receiued Isay a greater light, when he vnderstood the name of this con­queror:Dan. 9. 24. but Daniell the greatest comfort, to whom the precise time of victory and blessing to all the world was foretold, which was in the com­ming of Messias, which we call CHRIST the an­nointed, Iesus that was promised the sauiour of the world. These men were reuiued by meer pro­mises; but we being adopted heires of their hope do exceed their faith in beleeuing in this Iesus: for we conclude with Peter,Matt. 16. 16. that he is the sonne of the liuing God. Wherfore we say; AND IN IESVS CHRIST, to be vnderstood euery mans Iesus or Sauiour that beleeueth: whom Iesus or Iehoshua the sonne of Nun, sauiour and captain of the Israelites, prefigured long before; that as he led Moses people into the promised land, and sustained them in all their iourneyes: so shall this Iesus defend and keep vs, that call and trust vpon him, from all subtile and malitious inuentions of satan, and the world whatsoeuer, and most cou­ragiously carrie vs through this vale of misery, [Page 20] to a promised land of rest, a paradise, wherin he himselfe is Lord; and they that will not endure patiently the calamities, vexations, and variety of this iourney to rest, shall surely haue their re­ward with the murmurers of Israell, and the ten wearied and vncomfortable spies of the land of Canaan, which might not see the land againe, that they had once without cause blamed,Numb. 13. 29. to hin­der Gods decree. And (no doubt) with their false reports greeued many thousand soules; and had not the Lord put into the harts of Iosua and Ca­leb his valiant seruants to speak the truth, many surely might haue perished in infidelity: but the Lord found Caleb as a hart harty, and couragi­ous, not fearing death; who was therfore rewar­ded with a second youth,Ioshu. 14. 11. both in strength and wisdome; his youth came againe vnto him, and his age returned forty yeeres, answering well the question of regeneration, or second birth, made by Nicodemus to our true Iosua,Iohn. 3. 4. or sauiour in the Gospell, to still and pacify the grudging mu­tiny of the people, which the false spies had raised through the host. Iosua was to them a shepheard, signifying our shepheard Iesus that guideth vs to [Page 21] heauen. The blind Iewes maketh saluation in this word [...] saue vs; where they haue both in word and sense Iesus; yet will it not agree with their consciences to say Iesus saue vs: but the cause of their wilfull error in this point is, that they may couer many sinnes with one excuse. For to say he came not, vtterly denieth his condemnation to be by them; it denieth that he was crucified by them; it denieth that they so wickedly pierced him; it denieth that they gaue him gall and vine­ger to drink; it excuseth their buffering, mocking and scourging of him; their spitting at him; their crowning of him with thornes, and generally whatsoeuer else they did despitefully vnto him. But when these things were alleaged to them, and the certainty of his comming to be iust in the fulnes of time, prooued: they began (wheras be­fore they skilfully contended) with bashfulnes to plead their own ignorance in the prophets, stan­ding amazed [...],Hom. II. as stags at a gaze, they say, they be the sons of Abraham, Christs owne kin­dred which Iohn Baptist answereth; Say not with your selues,Matth. 3. 9. that we haue Abraham to our father; for God euen of these stones can raise children [Page 22] vnto Abraham.Matt. 8. 11. And againe; Many shall come from east and west, and rest with Abraham, Isaac and Iacob in heauen, but the children of the kingdom (the Iewes) shall be cast into vtter dark­nes, where shall bee weeping and gnashing of teeth. What then can their proud linage and al­liance helpe them, when for not beleeuing aright in the Messias, they fal daily into condemnation? Now againe to return to our own farther instru­ction; from whence commeth our help and our saluation? euen from the Lord that hath made both heauen and earth: or from the father Lord of heauen and earth.Matt. 11. 25. This Iesus came from hea­uen, was made flesh of the virgin Mary, begot­ten of his father before all worlds; he is very God as touching his father, and very man as touching his mother: wherby he might vnder­take manhood, and ioin it vnto his Godhead, and becom a fit messenger about his fathers busines, as he answered the propitiations for them; I must go about my fathers busines:Luk. 2. 49. to prooue that he was the true root of Ishai,Isay. 11. 1. and the seed of Abra­ham.Luke. 3. Saint Luke laieth downe the line of his man­hood to God, reckoning all his fathers till Adam. [Page 23] Saint Mathew sheweth his diuinity, and the suc­cession of his right vnto the kingdom:Matth. 1. as it was said,Isai. 8. 14. A virgin shall conceiue a sonne, and thou shalt call his name EMANVEL, God with vs. This is that seed of the woman that was to bruise the serpents head, and to take the prey out of the di­uels iawes: which meanes of redemption by the ey of faith the holy fathers foresaw. He therfore is not to be thought Iesus the sonne of Nun;Iosh. 1. 1. nor Iesus that was called Iustus,Col. 4. 11. Paules work-fellow; nor Iesus the sonne of Sirach:Ecclus. 50. 27. but Iesus [...], which was called Christ the annointed,Matth. 1. 16. to shew the title of his earthly honor: the other name declareth his authority in heauen by his fathers spirituall and euerlasting inheritance: but of the name, Christ, is hereafter to be spoken. This name was giuen by his father, to the end that men might beleeue in him being sent, and not be deceiued by any other professed Iosua; therfore was it told,Dan. 9. 24. Messiah shall be slaine, euen the Lords Christ or annointed. And to make the blinde Iewes more inexcusable, the very day and hower of his death was fore-shewed by the pro­phet. He was called Iesus of his infinit saluation, [Page 24] [...],Matth. 1. 21. for hee shall saue his people from their sinnes. Like as if he should make those which the Lord hath called [...] none of his people [...] his especiall people: or turne the Lords fearfull and terrible words [...] I will not haue pity,1. Pet. 2. 10. into ruhhamah, I will haue pity on. For such is the vertue and force of his reconciliation with his father. This was the very lamb of God, that wrought Israels salua­tion; he shall make crooked pathes straight; a bruised reed shall he not breake: euen so pati­ently went he as a sheep vnto the slaughter, not opening his mouth. Oh how vnspeakable see­meth this patience to vs his followers, when, the least occasions (the greatest in this respect being nothing) can withdraw our most heauenly and deuout cogitations of spirit, to the most earthly and sensuall wil of the flesh? Which plainly disco­uereth our vnwilling seruice of God; our vrged obedience towards him; our most vndutifull ex­pectation of him; our idle hands in his vineyard; our dull eares in hearing him, and whatsoeuer else we neglect, which generally is the time plea­sing of vs all. Wherfore (good brethren) serue [Page 25] him as ye ought, willingly: obey him liberally: humbly attend on him: be not found idle in the vintage, nor as deafe adders stopping your eares at the voice of the charmer, charm he neuer so wisely: neither harden your harts as in the day of prouocation, or in the day of temptation in the wildernes, and let vs learne to serue the world euen as it serueth vs, which is euen then to loath it, when it seemeth most amiable, then to refuse it when it most desireth vs; and then to fear it most when it most fawneth vpon vs. But what crosses can the frailty of mans flesh abide? or from what will or earthly pleasure can it abstaine? truly not the least: although it were to win the euerlasting ioy of heauen. Notwithstanding, Iesus warneth vs to suffer reproches for his sake,Math. 5. 11. adding bles­sednes to our patience: and also he willeth vs to com vnto him all that are weary and heauy lo­den,Math. 11. 28. and he will refresh vs. Likewise he saith vnto vs; Take on my yoke, and learn of me, for I am meeke and lowly in hart, and ye shall finde rest for your soules. Recording the prophets exhor­tations to the people of Ierusalem in these words;Ier. 6. 16. Take heed to the ancient waies of your fathers [Page 26] Abraham, Isaac, and Iacob, which is the good way; walk therin, and you shall find rest for your soules. This is the saluation that the prophet Da­uid so much delighted in:Psal. 69. For, saith he, God will saue Sion, and build againe the walles of the city of Iuda, and they shall dwell there, and inherit it, and the seed of his seruants shall inherit it; and they that loue his name shall dwell therin. Iesus was sent, not only a sauiour to the Iewes that faithfully receiued him, bicause they were his owne kindred: but also vnto them that were without, yea euen the Gentiles: As it is said; Blessed be the Lord God of Israel, for he hath raised vp a mighty saluation for vs in the house of his seruant Dauid: to be a light to lighten the Gentiles, and a glory to the people of Israel: and to perform the oth which he sware to our forefa­ther Abraham, that he would giue vs. There may we well vnderstand and mark, that he was sent a deliuerance to all nations, that they whosoeuer should call vpon him, might be deliuered from the feare of their enimies ghostly or bodily, to wit, the outragious threatnings of Satan, or any opprobrious comminations of this world. This [Page 27] was the saluation that Simeon prophesied of, and receiued comfort by,Luke 2. when he said; Lord now lettest thou thy seruant depart in peace; for mine eies haue seen thy saluation: and likewise Maries thanksgiuing,Luke 1. when she said; My soule doth mag­nify the Lord, and my spirit reioiceth in God my sauiour. It seemeth the prophets had no greater comfort than still to be foreshewing of this sa­uiour, the redemption of the world; as their pro­phecies mention.Isai. 1. 2. 3. In that day the highest moun­taine shal be prepared and exalted aboue all hils, and all nations shall flow vnto it; and many peo­ple, to wit, the Gentiles, shall go and say; Com let vs go vp to the mountaine of the Lord, to the house of the God of Iacob; and he will teach vs his waies, and we will walk in his pathes: for the law shall go foorth of Sion, and the word of the Lord from Ierusalem. The Lord himself will giue you a signe,Isai. 7. 14. A virgine shall conceiue a sonne, &c. butter and hony shall he eat, till he haue know­ledge to refuse the euill, and to choose the good. In another place;Isai. 9. 6. 7. Vnto vs a child is born, and vn­to vs a sonne is giuen, and the gouernment is vp­on his shoulders; and he shall call his name won­derfull, [Page 28] counseller, the mighty God, the euer­lasting father, the prince of peace; the increase of his gouernment shall haue none end; he shall sit vpon the throne of Dauid, and vpon his king­dom to order it, and to establish it with iudge­ment and iustice from hencefoorth for euer. The zeale of the Lord of hosts will performe this. But there shall come a rod foorth of the stock of Iesse,Isai. 11. 1. 10. and a graffe shall grow foorth of his root: and in that day the root of Iesse which shall stand vp, for a signe vnto the people: the nations shall seek vnto it, and his rest shall be glorious. This then is the most true, and comfortable rest for the soules of all them that trust in him.Isai. 22. 17. And the work of iustice shall be peace, euen the work of iustice and quietnes, and assurance for euer; and my people shall dwell in tabernacles of peace, and in sure dwellings, and in safe resting places. A voice crieth in the wildernes,Isai. 40. 4. prepare ye the way of the Lord; make straight in the desert a path for our God: euery valley shall be exalted, and euery mountaine and hill shall be brought low, and the crooked shall be straight, and the rough places plaine: the glory of God shall be [Page 29] reuealed.Isai. 42. 2. Behold, saith the Lord, I will giue to Ierusalem one that shall bring good tidings; be­hold my seruant, saith the Lord, I will stay vpon him; mine elect, in whom my soule delighteth: I haue put my spirit vpon him; he shall bring forth iudgement to the Gentiles; he shall not cry nor lift vp, nor cause his voice to be heard in the street: a bruised reed shal he not break; the smo­king flaxe shall he not quench; he shall bring foorth iudgement in truth, and the Isles shall wait for his law. These places assured the Lords re­demption vnto all the world, as in the same chap­ter. Let them giue glory vnto the Lord, and de­clare his praise in the Islands: which whole chap­ter, bicause it so strongly cōcerneth this work, let the reader apply it to this place. I haue held my peace a long time, saith the Lord, and refrained my selfe euen a thousand yeeres;Apoc. 20. 7. by the which space satan was bound. And now I will cry, saith the Lord, and make mountaines and hils waste, and dry vp their herbs.Isai. 53. Who will beleeue our re­ports, or to whom is the arme of the Lord reuea­led? His annointing is prophesied here like wise; The spirit of the Lord is vpon me,Isai. 61. therfore the [Page 30] Lord hath annointed me; he hath sent me to preach good tidings to the poor; to binde vp the broken harted; to preach liberty to the captiues; and to them that are bound the opening of the prison, &c. What a woonderfull delight had this prophet from time to time to set before the eies of the people the comming of their sauior, Iesus? yea the whole world was too little to withdraw him from the confidence that hee had already conceiued of his redemption to come. This therfore I thought not amisse to lay downe, con­cerning the prophets confidence, the rather to strengthen the weake harted, and to stay such as should be falling. For if the prophet by the ey of faith could assure saluation imminent to the be­leeuers of the people: how much rather then is it to be required, that we by the help of our sensi­ble vnderstanding should not faile of that faith. For haue not our ears heard Christs own words? Haue not our eies seen the manifestation of him in the flesh? Who hath not heard of his works that he did on the earth?Math. 1. Who hath not heard of his birth?Math. 2. And that he was carried into Egypt? Haue we not heard that he was baptized in Ior­dan?Math. 3. [Page 31] Haue we not heard of his fasting,Math. 4. preaching and the diuels tempting of him? Haue we not heard of his woondrous cures?Math. 8. Haue we not heard how he made Apostles to preach? Haue we not heard of the feeding of fiue thousand men with three loaues and two fishes?Math. 10. and many other miracles which he did? Yea surely: we haue heard of his passion, his descension, and ascension also; and yet is all this too little to enable our weake spirits to faith, except with Didymus we feel, or with Nicodemus enter into the wombe againe: our wickednes is so great, that through faith we can imagine no assured saluation for vs in our God: wherupon suddenly we say with the foole;Psal. 14. Tush there is no God. But wo to them that say to their maker, Thou madest me not. Shall the vessell say to the potter, Thou didst not fashion me, or make me excellent, or why didst thou not make me honorable, as som other of thy work­manship? Surely the vessell that inquireth thus, shall be dasht and broken in a thousand pieces. Is the work better than the workman? or whence was the creation of man?Psal. 24. Open ye euerlasting doores, and the king of glory shall com in. Now [Page 32] seeing we haue all heard of this Iesus, the sonne of God our redeemer, our euerlasting quietnes and rest: let vs all study to be rich in the true knowledge of him, and therby, only to receiue the most glorious comfort of this world. First to know assuredly, that he, the same that was promi­sed, came according to the fulnes of time, for the saluation of mankinde. Bicause he being God, begotten of his father before all worlds, became man by his father borne in the world, whom the world was not woorthy of. He became flesh to free and saue vs from our sins,Math. 1. 16. and clense vs from our wickednes: to translate our corrupt nature into incorruption: our mortall seed into immor­tality: and to conclude, our vile and vnstable flesh, into most pure and steddy spirit, to last with him for euer and euer, Amen. This Iesus is not the sauiour of the spirit and soule after this life only: but the preseruer and defender of all that verily trust in him, from dangerous mischances, or euill fortunes in this world also whatsoeuer: as is to be noted in the example of the Iailor, first the miraculous meanes of Paul and Silas,Acts. 16. 37. their deliuerance out of bands, when the doores flew [Page 33] open, and their fetters were loosed; then Paules aduising of the Iailor, saying, Do thy selfe no harmme, we are all heer; and lastly, by the admo­nition of Paul and Silas to saluation, wishing him to beleeue in the Lord Iesus Christ, and both he and his house should be saued: wherupon both he and his house were baptized out of hand, and were saued. For our owne sakes I thought it not amisse, to lay downe the strong faith of this so soon-conuerted Iailor; before, as it were, a meer stranger to christianity, to incite vs to a more ste­dy conuersation in our owne profession: likewise the faith of the Centurion is to be noted,Math. 8. by our sauiours approbation, saying; Not in Israel haue I found the like faith. So the faith of the two blind men that cried incessantly,Math. 9. Sonne of Dauid haue mercy vpon vs: who euen as Christ bad them, beleeued his power, and receiued their sight. With many other like places in scripture to for­tify our weak faith, to extinguish infidelity, and root out Atheisme throughout the whole body of all Christian churches. Wherfore let vs say, It is Iesus that we follow; he is our master, we fear not: and not mistrust at euery little tempest [Page 34] of this world when the wicked rise vp against vs,Psal. 2. 1. imagining vaine things. Peter failed of faith at the beginning of the wind, wherby he began to sink; but then that the Lords saluation might seem more manifest, he cried, Lord saue me: and he passed safely. Heer the Lord made the very floods a sufficient rock to build his church vpon: for through his faith he passed them as on the firm ground. Now, that Iesus was called Christ the true Messiah, or annointed, whom the Lord annointed with the oile of gladnes aboue his fellowes;Heb. 1. 9. foreshewed in all ages from the begin­ning of the world, vntill he came to be annointed the most holy.Dan. 9. 24. Neither among men is there any other name giuen vnder the cope of heauen, by which we can be saued: he being the end of Iu­biles, or ioyfull yeeres; the sealing vp of all pro­phesies, visions, miracles, and of all ceremonies: whom the Lord annointed with glory and ho­nor,Heb. 2. 7. and set him ouer the work of his own hands. The Paschall lambe being now offered vp once for all.Ioh. 1. 29. He was called the annointed,Ioh. 3. 6. bicause it was the manner of the Iewes coronation and election both of kings and priests; it pertained [Page 35] vnto him; for he was their lawfull king apparent, whom, the wise men from the East visited to wor­ship at Ierusalem,Math. 2. 1. saying, Where is he that is borne king of the Iewes?Mich. 5. 2. Thou Bethleem art little to be among the thousands of Iuda, yet out of thee shall com the ruler in Israel, whose goings foorth were from the beginning euerlasting, that is to say, out of the house of bread shall proceed the bread of life, food for our soules vnto euer­lasting life. Our fathers did eat Manna, and died, but whoso eateth of this Manna shall liue for euer.Psal. 110. 4. As he was also high sacrificer after the or­der of Melchizedek, it pertained vnto him: but the Iewes receiued him not as king, bicause he was Iosephs sonne, and a Carpenter, and came not like a king in white raiment, neither as a sa­crificer, bicause he was to imitate Melchizedek in his priesthood, and not Aaron. Neither did their blinde harts conceiue that the law should be changed; and dreamed of none other priest­hood but Aarons, when as in deed Melchizedek was a figure of the true Messiah, as in a large pro­phecy is expounded,Isai. 9. 6. by the prince of peace: for Melchizedek was king of Salem.Gen. 14. 18. Sem and [Page 36] Melchizedek are both one, who for his vpright­nes might be called the king of righteousnes, Malchi-zedek:Hebr. 7. 1. and for his antiquity without fa­ther and without mother, without beginning or end of daies. His birth was vnserchable, bicause he was born before the flood; and his end of daies not seen, bicause he out-liued all his owne posterity of the next age. Therefore saith Noah, Blessed be the God of Sem,Gen. 9. 26. and God will per­swade Iapheth to dwell in the house of Sem. So the priesthood of Melchizedek remained in Sem that had this blessing of God:Gen. 14. 19. and he blessed Abraham,Gen. 14. 20. who paid him tithe of all. Thus much of Iesus, which was called Christ, in whom we also beleeue: of whom his disciples first receiued the cognizance of Christianitie in Antiochia, where they were presently persecuted by Herod. Such Herods haue been euer vntill this day, but they are such, whose darknes vanquisheth their light. Let vs therfore be euer glad to say, We haue found the Messiah,Ioh. 1. 41. which is the Christ. To this end therfore God sent his onely begotten sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life. He it is that [Page 37] declareth God;Ioh. 1. 18. for he is in the bosom of his fa­ther: for this Christ is sent a sauiour to the belee­uers, of saluation; but to the vnbeleeuers a spee­dy iudge of condemnation, which shall be thus; they saw the light, and being ashamed of their ill works,Gen. 3. 8. hid themselues in darknes, the mother of all errors and vntruthes: for truth loueth the light, and the light doth glorify it. HIS ONLY SONNE.Math. 3. 17. This is my welbeloued sonne in whom I am well pleased;Psal. 118. 22. this is the head corner stone that ioineth togither the building of Iapheth and Sem.Iohn 3. 35. The father loueth the sonne, and hath giuen all things into his hands. He that beleeueth in the sonne hath euerlasting life:Iohn. 7. 38. and out of his belly shall gush floods of liuing waters:Deut. 18. 15. but he that obeieth not the sonne, shall not see life, and the wrath of God abideth in him:Iohn. 4. 14. this is the well of waters springing vp vnto eternall life, that who­soeuer drinketh therof, should not thirst againe. Now, to wit what the thing is that we worship, and beleeue in: It is the only sonne of God, be­gotten of his father before all worlds spiritually: for God is spirit, and to be worshipped in spirit and truth. And as the Iewes beleeued that this [Page 38] Messiah the son of God should com, so we must know and beleeue, that he is com: they refused him in the flesh, and we may not plead IGNORA­MVS in spirit: let our spirits then be guided with knowledge, otherwise our beleef is no beleef; for no credit can be giuen to an vncertain hope. Wherfore,Iohn. 5. 39. let vs search the scriptures; for in them we thinke to haue eternall life, and it is they that testifie of him: otherwise, but a few by ignorance can be excused,Rom. 15. 4. bicause these things are written for our learning and aedification. As the father raiseth vp from death and quickeneth; so the son also quickeneth whom he will. And the father iudgeth not, but referreth all iudgement to his sonne; bicause all should honor the sonne as the father: and they that honor not the sonne as the father, honoreth not the father that sent him. So whosoeuer heareth his word, and beleeueth in him that sent him, shall not com vnto condemna­tion, but hath passed from death to life: for as the father hath life in himselfe, so hath the sonne. To beleeue cannot be to seek honor one of ano­ther, but of God alone, and his son Iesus Christ: for when Moses stroke the rock,Exod. 17. 6. seeking honor [Page 39] of the children of Israel, saying, Hear now ye re­bels, shall we bring you water out of the rock? Here for not sanctifieng the Lord in the presence of the Israelites, and for honoring themselues in the Lords miracle, both Moses and Aaron were cut off from the hope they had to see the land of promise. If Moses being a faithfull leader of the Lords owne host, and an approoued seruant of the mighty God Iehoua, fell by disobedience into arrogancy,Exod. 17. seeking his owne honor more than Gods, and was so seuerely punished: oh that men would but think, how fearful a sentence that was, by which he was depriued of forty yeeres hope, and the fauour of so long trauel, which was so sore in the wildernes. How much more terri­ble shall our iudgement be, if any way we de­cline, or fall away from a sincere and perfect be­leef, which we haue had in God the father, and his sonne Iesus Christ: or if we beleeue not the word that testifieth of him, and through which we see him daily? Moses had but a meer hope of things to come, which things we haue seen through faith: and we are strongly to abide ther­in, giuing all honor to the sonne as to the father, [Page 40] in whom we beleeue, & by whom we liue & haue our being.Iohn. 6. 37. This only sonne of God Iesus Christ is the bread of life, the true sabaoth or rest, the very top and end of Iubiles: let vs study to enter into this rest. His meat is to doe his fathers will; and let our sustenance be, to follow him and doe his will: and let vs not labor only for the meat that perisheth, but for the meat that dureth euer­lastingly, which the sonne of man shall giue vnto vs: for him hath God the father sealed: and the work of God is to beleeue in him whom he sent (his sonne.) This is the rock that followed the host, and the rock wherupon the Lord hath foun­ded his church: this is Gods rock, and the rock of the All-sufficient:Iohn. 10. 20. he and the father is one. And whosoeuer liueth and beleeueth in him shall ne­uer dy:Iohn. 11▪ 26. he shall gather togither into one the chil­dren of God, from all corners of the earth, by his death and passion. He is the sonne of God that taketh away the sinnes of the world:Nomb. 21. 9. this is he that was to be lifted vp,Iohn. 3. 14. and exalted aboue all heauens. Lord who beleeueth our report, and vnto whom is thine arme reuealed? And Lord who shall dwell in thy tabernacle,Psal. 15. and rest vpon [Page 41] thy holy hill? Euen he that leadeth an vncorrupt life, and doth the thing that is right. For this is the vine, and his father is the husbandman; and the branch that beareth not fruit in him, he cutteth off: and euery one that beareth fruit, he purgeth, that it may bring foorth more. So must we abide in him, and he in vs: for as the branch cannot beare fruit, except it be in the vine; no more can we except we abide and dwell in him. Let vs ther­fore, pray for the peace which is in him; for the peace of Iesus Christ the sonne of God, is grea­ter than the afflictions of the whole world. Let vs be of good comfort,Iohn. 16. 13. he hath already conquered the world:Psal. 2. and let vs kisse the son least he be an­gry, and so we perish euerlastingly; for if his wrath be kindled yea but a little, blessed are all they that put their whole trust and confidence in him: for the father hath put all things in subiecti­on vnder his feet;Psal. 2. and giuen him the vtmost parts of the earth for his possession. OVR LORD. He is the soueraigne Lord of the whole earth, and inspireth the harts of kings and princes, ac­cording to his wisedome: hee aduaunceth the humble, and putteth down the mighty from their [Page 42] seat: he filleth the hungry with good things, and the rich he sendeth empty away. He is the faithful steward, that giueth his fathers people meat in due season: he blesseth all them that call vpon him in his fathers name.Psal. 7. This is the welbeloued Salomon, the prince of wisedom, whose daugh­ters goings are beutifull; the ioints of her thighes like iewels; the work of a cunning man: her na­uell as a round cup full of liquor; her belly as an heap of wheat, compassed about with lillies; her brests as two yong roses that are twins; her neck as a tower of Iuory; her eies as the fish-pooles in Heshbon, by the gate of Bath-Rhabbim; her nose as the tower of Lebanon, that looketh to­ward Damascus; her head as scarlet, and her haire as purple. He is the spirituall Salomon; his faire daughter,Psal. 8. the Church: which also is com­pared to a vineyard, that bringeth foorth fruit, euen a thousand folde. He is the Lord that the prophet Dauid spake of, and whose victory he foresaw,Psal. 110. saying, The Lord said vnto my Lord, sit thou on my right hand, till I make thine enimies thy footstoole. This is the horn of our saluation, in whom our fathers trusted, and were counted [Page 43] iust,Hebr. 11. as it is manifest in the epistle to the Hebrues, where, a whole chapter is spent in reciting their faith: the learning wherof I refer to the diligence of the reader, seeing it is a full record of all the ancient fathers beleef. This is the Lord of al man­kind; for he hath purchased vs all by the offering vp of his body, and sheading of his blood, to free vs from these links of sinne, wherin we are intangled through Adam: And therfore he hath now full power to say,Math. 25. Com ye blessed of my fa­ther, and inherit euerlasting life: or go ye cursed into vtter darknes, where shall be weeping and gnashing of teeth. And as we were then bound with the chaines of sinne growing in our carnall bodies, stirring vs vp to do the will of the flesh: so are we at this day (being rid out of those bands by the death and passion of our Lord) bound likewise to him in spirit, to serue and obey him as obedient seruants, looking for no reward by de­sert; but by his meer fauour and mercy inheri­tance with him of life eternal. Therfore is he Lord ouer kingdoms and nations, and there is no higher power than that which the father hath gi­uen him: He is the holy one that dwelleth in the [Page 44] praises of Israel,Psal. 22. 3. in whom our fathers trusted, and were deliuered: his therfore is the kingdome, power,Math. 6. 13. and glory for euer and euer, Amen. He is the Lord of hosts, that now fighteth for the house of Israel; whose fight let vs manfully vndertake, commending our weake forces to his mighty protection:Psal. 18. for he is a sure rock of defence in all his waies. WHICH WAS CONCEIVED BY THE HOLY GHOST, BORN OF THE VIR­GINE MARY. This especially doth confirme our beleef in Christ Iesus his only sonne; in that, he was conceiued by the holy Ghost. All spiritu­all conception is from God the father of spirit and life, whose works are all miracles in our cleerest sight; but this comprehension of our sauiour was meerly spirituall: therfore he truly descended from God the father of spirit: for be­fore they cam togither, she was found with child, and that which was conceiued in her was of the holy Ghost.Math. 1. Before the morning sprang, Messiah had the dew of his birth, and before the womb of his mother was made, he was knowen: who hath been, is, and shall be all one with the father; the same, whose yeeres endure for euer, although [Page 45] the heauens passe and waxe old, as doth a gar­ment. He is Michael the Archangel of the coue­nant, high sacrificer of the heauenly Ierusalem, and he that buried Moses, vsing the words of Ie­houa,S. Iude. The Lord rebuke thee sathan. Here the Papists are seen extremely doting, when they make the virgine Mary the queen of heauen, and the speciall means by whose praiers and aduoca­tion, they attaine to saluation; as if of necessity there must be both king and queen: which absurd conclusions might, by Homers diuinity, be suffi­ciently reproued and corrected, when he saith; [...],Hom. II. which is to say, A gouernment of many is not good; let there be one king. Which words, although he spoke them not diuinely, yet our experience telleth vs, that it was skilfully aduised concerning a Common-wealth. In saying thus, they abrogate the power of Christ, and his authority in heauen, and make the Trinity imperfect in vnity of Godhead, the persons not hauing equal relation each to other: they giue vnto Mary that which pertaineth vnto Christ; all one with God, conceiued by the holy Ghost of his father. Wherfore it is he that remai­neth [Page 46] still our King, our Iudge, and Sacrificer, whose kingdom is infinit, whose iudgement is irreuocable, and his priesthood hath none end. Saint Iohn saith; If any man sinne, we haue an ad­uocate with the father,1. Iohn. 2. 1. Iesus Christ the iust, and he is the propitiation for our sinnes. But in that he was born of the virgine Mary, he was a fleshly body, to stand for the redemption of all flesh; yea of his owne mother, whom he reproued of igno­rance, when she said: Why hast thou dealt thus with thy father and me? we haue sought thee with heauy harts. He answered; How is it that ye haue sought me, know you not that I must go about my fathers busines? but they vnderstood not. Which sheweth, that she was of the earth earth­ly; and now sleepeth (no doubt) with her fathers, waiting for a glorious resurrection of an immor­tall body, by the intercession of her owne Iesus, to whom all power is giuen both in heauen and earth, as it is said: Blessed is the fruit of thy womb, for thou hast brought foorth the sauiour of our soules; the true Emanuel, God-with-vs. For he came in flesh to take away the sinne of the flesh; and is also in spirit to continue with al them [Page 47] that beleeue in him, for euermore. Neither may we imagine any other wight in heauen or earth woorthy to be beleeued in, besides the three per­sons in vnity; for as the sonne is aduocate with the father, and the father and sonne all one: so the holy Ghost being of them both, conueieth vs vnto them by an assured faith, that we may be with Emanuel, which is God with vs for euer. He was called Emanuel long before by the prophet Isai; A virgine shall conceiue a sonne, and she shall call his name Emanuel. SVFFERED VN­DER PONTIVS PILATE, WAS CRVCIFI­ED, DEAD AND BVRIED. The prophet Da­uid spake of this his passion,Psal. 22. 16. saying, Dogs haue compassed me, and the assembly of the wicked haue inclosed me: they pierced my hands and my feet. He submitted himselfe to the hands of Pontius Pilate; for he knew his hower was euen then com, and that his kingdom was not of this world;Iohn. 16. otherwise, as he saith, his soldiers would haue fought, and not had suffered him to be de­liuered into the hands of men. Seeing then his time was com, in which all things should be ful­filled, according to his fathers will, he besought [Page 48] of his father, the cup, to wit, of bitter anguish, might passe from him: and lifting vp his eies to heauen,Iohn. 17. said; Father, the hower is com, glorify thy sonne, that thy sonne may glorify thee. When he was to be betraied by the child of perdition Iu­das,Psal. 110. and knew it; how great was his patience, when as he reprooued him not, but told him; What thou doest,Iohn. 13 27. do quickly. Pontius Pilate was a Roman, vnder whose hands Christ suffered: shewing, that as the Romanes had alwaies perse­cuted the lowe Ierusalem, the true Church on earth; so, that the Lord should iustly continue his wrath in them; and that they might remaine in a perpetuall curse: they also persecuted him whom the world was not woorthy of, the high Ierusa­lem, the spirituall Church. Which example of cruell tyranny hath euer since beene found in them, and shall be doubtlesse euen to their owne destruction. But they will say, Pilate was com­manded to crucify him againe and againe, and he excused him, not guilty; true: wherfore Pilate was so much the more guilty of his death, bi­cause he could find no fault in him. For when the power to loose one was in him, and not in the [Page 49] Iewes,Iohn. 19. 10. as he said to him, Knowest thou not that I haue power to crucify thee, and power to loose thee: & to them, he had tried Christ to be guiltles; yet willing to deserue the applause of the Iewes, and the fauor of Caesar, cleane against his owne conscience, to his vtter condemnation to death, he loosed Barrabas a notable murtherer,Acts. 3. 14. and executed that most iust king of peace and righte­ousnes to euerlasting life. It is like this manner of cruelty will not be left among the Romans, vntill a finall desolation (the end of affliction) come vpon them, according to the prophecy of Ba­laam.Nomb. 24. 24. Ships shall come from the coasts, Kittim Lord of Italy or Romania, and subdue Ashur, and vanquish Heber; and he (to say) that Kittim shall come to destruction: a most plaine prophecy not yet sufficiently noted for our defence against them. By Ashur are meant all the Babylonians, Medes, Persians, and Assyrians his posterity. So vnder Heber is signified all his posterity the He­brues, and consequently the Iewes, of whom Christ rose a naturall branch. So from time to time their policy hath been to erect an earthly monarch, by daily persecutions of the Church, [Page 50] against their own spirituall consciences: and by a catholike persecution of the church, to exalt their catholike tyranny in steed of the Church. Nei­ther can I see them iustly called Catholiks, ex­cept for the vniforme massaker of true Christi­ans. Now therfore least we should mistake this Christ by ignorance of his death: our beleef is a consonant speech most diuinely composed for our vnderstanding, that we may as well perceiue the certainty of his passion, as of his incarnation: wherfore it is necessarily mentioned in our be­leef: his conception, his incarnation, his passion, the manner of his passion, and the end therof. Touching his conception and incarnation, I haue before spoken: touching the certainty of his passion, his very enimies confesse, that such a Christ came according to the prophets, and suf­fered: for their chronicles and ancient monu­ments of time say no lesse. Notwithstanding they wilfully mistook him, and abandoned him for a false Christ. That Pilate was a Roman, the Ro­mans themselues confesse, and that he had such an office, they do not deny; and that such a Christ at the same very time suffered vnder his hands: [Page 51] for their owne sakes they must conclude, if they at all hope for saluation in him. Hitherto I find not one idle word to be spared as friuolous or improper concerning our Christian faith: and it is most euident, that if any of these words had been omitted, or for breuity sake, not penned: of necessity they must had beene deliuered and taught for the better vnderstanding of our be­leefe. HE WAS CRVCIFIED. This was the manner of death that he was put vnto by Pilate, the curse of the law: for by the Iewes owne law; Cursed is he that hangeth on the true.Deut. 21. 23. But Christ bought vs from the curse,Gal. 3. 13. being made a curse for vs, that now in the true seed of Abraham all na­tions of the earth, the sonnes of Iaphet might be blessed by the God of Sem, and that Iaphet and Sem might now dwell togither. Nay the Iewes made this curse more reprochfull in Christ, than by the law otherwise could be deuised. For the word [...], to be fastened to the crosse; far and very hainously exceedeth the word [...], to be hanged,Gal. 3. 13. as Saint Paul vseth it to the Galathians. [...], hanged vpon a tree; and accor­ding to Saint Mathewes exposition,Math. 22. 40. [...]: by [Page 52] these two commandements hang the law and the prophets. But to shew their most outragious malice, they cried, crucify him, crucify him, which is to say, Naile him, naile him to the tree. Neither can the washing of Pilats hands before the peo­ple,Math. 27. 24. make his guiltines vnguilty; they thought that they could not vse him too hardly: For they made account heerby to see him do many great miracles, as he had done before, insomuch that they assaied him with all temptations, not consi­dering that his time was finished, and that he was to enter the Ark of saluation, as a new Noah, sa­uiour of the world. Neither did they regard the limits of his manhood, but scourged him, buffe­ted him, spit on him, and pierced his sides. They mocked him,Math. 27. 40. saying; He that destroied the tem­ple, and built it againe in three daies, let him saue himself: their blindnes did not comprehend the temple of a second Salomon, the body of Christ a second Adam, which should within three daies be destroied, and built againe to stand for euer and euer: iust the distance of old Adams natural yeeres from the foundation of the first temple: so proceeded they still to tempt him, euen with [Page 53] extremity of anguish to his soule, and mortall torments to his body, when most patiently he crieth;Math. 27. 46. ELI, ELI, LAMMA SABACTA NI? My God,Psal. 22. 2. my God, why hast thou forsaken me? but they vnderstood him not; and soon after he gaue vp the ghost, * and died. And his soule left the vaile of his fleshly body: at the consumma­tion of all,Math. 27. 51. the vaile of the temple rent from the top to the bottom,2. Chron. 3. 14. shewing that the high sacrifi­cer was not from thencefoorth yeerly to enter in, to make oblation and attonement for the sinnes of the people: but that Christ being once offered vp for all, was made high sacrificer for al, to abro­gate all ceremoniall priesthood of the law; and therfore was he called a high sacrificer for euer,Psal. 110. 4. after the order of Melchizedek:Hebr. 7. his office was so far aboue the Leuites, as Melchizedek excelled Aaron; the one being only high sacrificer vn­der the law, the other an old paterne of priest­hood before the law, whom Christ was to imi­tate: that in the appointed time, he might take away and abolish the ceremonies of the law, and make reconciliation for the sins of the people by his death:Hebr. 2. 17. seeing he was sent as another Moses a [Page 54] brief expositor of the law, that they that beleeued not in him, their condemnation might bee iust. DEAD. This word sheweth the end of his passi­on, that it was euen vnto death; neither might this word be spared: for he might suffer vnder Pontius Pilate, and be crucified, yet not vnto death: and might had been by the interruption of passion void of death at all. Wherfore this is necessarily added, WAS CRVCIFIED, DEAD. That we cannot think he suffered fantastically, or that he suffered in vaine: for at his expiration he was said to be dead. He died that day wherin Adam fell, being with vs a friday, which was the Iewes saboth euen, that he might performe and finish to vs the long promised and liuely saboth, which through the fall of Adam we had need of. A most fine note, that we became bound and free in one day: the interruption of time being 3960 yeeres or therabouts. Heer we may wel perceiue the eternity, yea the euerlasting memory of the Lords counsell and prouidence. What end is there of his wisedom? Who can imagine a grea­ter wisedom than this? which is to search the to­kens and figures of this Christ his most certaine [Page 55] comming. It is a true pathway to Gods know­ledge, and teacheth vs to imitate him in spirit and truth, and to ground our beleef according to that knowledge of him now com. Verily it is much to be lamented, that these things are so smoothly ouerpassed of many, and so little regarded of any: by the which, the Lord had such pleasure to foreshew his sonne vnto the Iewes, now for our aedification: insomuch that by most diligent ob­seruation of the same, they haue continually pen­ned large volumes in the admiration of it. But we thinke and contend, that it is ynough to ac­knowledge Christ our redeemer, and to beleeue in him whom the father hath sent: we are much deceiued to call that ynough, which is in due re­spect nothing. For the diuell acknowledged Christ to be the sonne of God (which the Papists are alwaies ready to obiect, when we argue iusti­fication by faith) but the text saith, that he confes­sed him with trembling. So then, before we can acknowledge him our redeemer: we must of ne­cessity learne, how we became bound; and be­fore we can rightly beleeue in him whom the fa­ther hath sent, we must needs vnderstand some [Page 56] warning of his message: which most often and breefly is repeated throughout the body of the old Testament. Then must we try, whether he came according to the fulnes of time, wherin the father promised to send him: and afterward when he is come, whether his message be of God or not, he himselfe exhorteth vs to make trial. These seem good ground-works to build our faith vp­on: for as it is required in vs to beleeue, so is it most expedient for vs to know him in whom we do beleeue: bicause it separateth vs from death to life, as before I alleaged. For example, Christ saith to the theef;Luk. 23. 43. This day shalt thou be with me in paradise: and againe of himselfe; Father, into thine hands I commend my spirit. But concer­ning his body, it died in the flesh: for it was wrap­ped in linnen, and laid in a tombe by Ioseph a iust man of Arimathaea and Nicodemus, accor­ding to the manner of the Iewes,Luk. 23. 52. and buried: and to manifest that his body was dead, after the ma­ner of men, the women prepared sweet odours and ointments, and rested the Saboth day. Nico­demus might heer see a cleerer sight of the se­cond birth than he had before: neither was his [Page 57] buriall an illusion to deceiue mens sight: for the Iewes would not be mocked, but commanded a watch and sure fastening to the doore, least his disciples should steal him away; keeping in mind the words that he spake vpon the earth:Math. 27▪ 64. Within three daies I will rise. Thus haue I concluded his passion, the manner of his passion, and also his buriall, which was according to the law. HE DESCENDED INTO HELL. Heer commeth the article that drew me to this whole discourse: for that I saw the learned somthing at ods about it; yet so, as all, both the one and the other did firmly hold it necessarily inserted in our Christi­an faith. Neither wil I take vpon me heer so much to reconcile the learned, which diuersly allow of it, as to debell the vnlearned opinions, which ad­mits it not at all: holding it a superfluous and needlesse article to be taught among Christian families. It is somthing strange when clownes ex­ceed in sophistry. This kind of men had rather be followed as Christs of a new church, than follow Christ as disciples of the true Church. It behoo­ueth them therfore, in whom remedy consisteth, speedily to redresse such erronious errors: least [Page 58] some other soone after should deny that hee ascended into heauen;Acts. 23. wherby a sect of Saduces might arise amongst vs,Math. 27. denying any resurrecti­on at all; and so the latter error become greater than the former. Now therfore concerning the misconstruing of these words; then touching the abiection of them; and lastly, how to vnderstand them both in their vtmost force; and also how they were first ment in the primitiue Church: as appeereth by the indifferency of the penners of them. But as concerning his descending or go­ing downe, no man (I know) will deny this word that hath any feeling of the ascension and going vp: which is most manifest by Saint Pauls Epistle to the Ephesians, which reciteth the prophet Da­uids words mentioned in the Psalmes.Ephes. 4. 8. Thou art gon vp on high,Psal. 68. and hast led captiuity captiue; thou hast receiued gifts for men, yea euen the re­bellious hast thou led, that the Lord God may dwell there: praised be the Lord which ladeth vs daily, Selah. But Saint Paules allusion is this: that he ascended, and captiued captiuity, and gaue dwelling places to men. Now insomuch that he ascended, saith he, what is it but that he descen­ded [Page 59] first into the lower parts of the earth? and he that went downe is he that went vp aboue al hea­uens, to fulfill all thing [...] ▪ If therefore he had been to go downe to the place of the damned, as some will; he must had descended into the lowest part of the earth, as he went vp to the highest heauen: for his depth ought to had been answerable to his height; nay [...], vnder all the earth, as he ascended [...], aboue all heauens. Reason will, that as the Lords glory wherwith he glorified his sonne, is aboue all hea­uens, for they were made by him, and they are the work of his owne hands, and waxe old as doth a garment, and shall passe and melt away like wax: euen so the damned are to haue their portion be­low all the earth by opposition. Seeing, as happi­nes and vnhappines are extremities; so are their habitations most extreme, and remote one from the other, which cannot be in places to be discer­ned by flesh, except we will deuise to make pur­gatories in the concauities of the earth, as Papists haue done, or our eies more sharp than Moses eies were. For arguments sake then I conclude this, that seeing the state of the damned is perma­nent [Page 60] for euer, it is not to be changed by a new creation.2. Pet. 3. 9. For there shall be a new heauen and a new earth: so that this heauen which we see is as a vaile before our eies, to keep vs from the sight of God; whose face would be so glorious, that we should not be able to look vp: for he appee­red in a flame of fire,Exod. 3. 6. which God our sauiour ma­keth himself, vsing his fathers owne words, shew­ing,Exod. [...]2▪ [...]2. that it is he that sitteth on the firy throne, this earth but a bar to defend vs from the outrage of the damned spirits, which would consume vs with horror, and there were no helpe for vs. But for the places of Gods existence, and of the euer­lasting prison; the diuine scripture in no language hath affoorded names, except circumstantiall or metaphoricall: nay, God himselfe hath forborne to name the place of the happy or vnhappy; and much lesse was man able to perform it: for he ne­uer went and came againe. Neither in our sight can any proper resemblance be made of it. Ther­fore let vs thinke of Christs descension, that he went first into the lower parts of the earth, which Saint Paul alluding Ezechiels words,Ezec. 32. [...] writeth in these words, [...], [Page 61] which is all one as to say, What is it but that he also descended first into the lower parts of the earth? Heer he said neither [...] far vnder; for [...], far aboue: nor [...], all the earth: for [...], all the heauens. But if S. Paul had meant that he de­scended to the place of the damned; he would had said, that he descended far vnder all the earth: or as the Epistle of Iude mentioneth, vnder dark­nes,Iude. where the condemned angels are reserued in euerlasting chaines, making a certain analogy of his ascension and descension. But Saint Paul was to speake of Christs going downe into the lower parts of the earth, to say, the bowels of the earth, to vanquish death, wherwith his humanity was imprisoned, as the sonnes of Adam: and of his going vp aboue all the heauens, to win life and possesse inheritance for all his chosen. Ther­fore by his descension was not meant the place of euerlasting torment, but as a man should say, he went downe into the parler of the earth, to put off his humanity, and put on diuinity; to put off corruption, and put on incorruption; to put off mortality, and put on immortality: and lastly, to [Page 62] put off death, and cloath himselfe with life, to wit, that he might be a body in all respects as before, but freed from the bands of the flesh, shewing plainly the maner of our resurrection toward, as it is said;1. Cor. 15. 2 [...]. Christ is risen from the dead, and be­came the first fruits of them that sleepe: for as by man came death, so also by man shall all be made aliue: and as in Adam all men dy; so by Christ shall all men reuiue. But of his resurrection and ascension shall be said more in due place: only this a little to shew, to what end he descended: which was to destroy death in his owne body, that was the last enimy to be destroied.2. Cor. 15. 26. Wher­fore, he being no more in subiection vnto death, hath the only power vnder his father to destroy death in vs quick and dead, that beleeue, at his next comming: for as the resurrection to come of flesh is of two kindes, one from life to life, and the other from death to life: Behold, we shall not all sleep,1. Cor. 15. but we shall all be changed; so Christ was to signify in his death, the nature of both. It is manifest that he rose as they that shall not sleep; for his bones and flesh perished not, nei­ther had the wormes hold on him: it also appee­reth [Page 63] that he was changed as they that sleep: for he rose out of the belly of the earth within three daies; euen so long was Ionah in the whales bel­ly. Seeing then death was his last enimy, and all things were put in subiection vnder him saue death: it is plaine, that by his death (which was the conquering of death) he finished all that might be expected of him, for the saluation of man­kind. Then as the article followeth, HE ROSE FROM THE DEAD. We must vnderstand, and be sure heerby, that he came first downe to the dead, which is to say, into the earth that bringeth foorth all things to death: as if a man should say the mother, or the very state of death, which in Hebrue is called [...] sheolah, or [...] sheol, PETI­TIO, or POSTVLATIO, the graue alwais crauing, neuer satisfied; according to the parable of A­gur:Prou. 30. 1 [...]. Three things, yea also the fourth will not be satisfied: the graue, the barren wombe, the earth with raine, and the fire that saith not, it is ynough. Heer is declared the plain and naturall force of that same word with the Hebrues, which we call hell, the graue. This sheol both all and some con­fesse to be the lowest place of his descension: and [Page 64] as concerning the vnderstanding of the Hebrue, in Greeke it is translated [...], TANQVAM AB OBSCVRITATE; from whence the Romans had AEDES, vsed for a house, a church, or a graue; a place of darknes, the habitation wherof is depri­ued of the light of heauen. So that, the word Ha­des is a word agreeing with the other, and are translated ech for other, both signifying the state of death, or sepulchre of the dead. The Syrians inuented gehenna, it seemeth from Ieremy: And they built the high places of Baal,Ierem▪ 32. 35. which are in the vally of Ben-hinnom, to cause their sonnes and daughters to passe through the fire vnto Molech, an abhomination to the Lord, and a sin to Iudah.Ierem [...]. 31. And againe; They haue built the high place of Topheth, which is in the vally of Ben­hinnom, to wit, Ghe-hinnom, the vally of Hin­nom, neer Ierusalem, the portion of his inheri­tance: that they might burne their sonnes and daughters in the fire. Therfore behold the day commeth, saith the Lord, that it shall no more be called Topheth, nor Ghe-hinnom, the vally of Hinnom, but Ghe-haregah, the vally of slaugh­ter: for they shall bury in Topheth till there be [Page 65] no place. I suppose that our westerne bonfires do taste of this idolatry, or at the least haue re­mained as a relique of that ceremony vnto this day, which the Pope hath conueied heertofore throughout all his dominions. Now concerning the situation of Ghe-hinnom: Hinnom his inhe­ritance,Ios. 15. 8. it was on the south side of the Iebusites, and the same is Ierusalem. This sufficeth for To­pheth in the vally of Hinnom, Gehenna. The heathen Latines haue as far as they could reach, borrowed names for the like place,Virgil. as EREBVS, of the Greek word [...], TENEBRAE, CALIGO, NOX, or [...], the dark night, the night that all must sleep.Horat. HAEC ENIM NOX EST OMNI­BVS DORMIENDA. So likewise TARTARVS or TARTARA, the profundity of the earth, as it is said,Hesiod. [...], the riuers of the swift Ocean,Hom. [...]. and bottom of the earth. So STYX INFERNORVM PALVS, a riuer for his deadly and horrible coldnes so called. ORCVS, of the Greek [...], IVSIVRANDVM, an oth: for in this place they vsed their exorcismes and coniurati­ons. AVERNVS or AVERNA, a lake in Cam­pania, dedicated to Pluto. Phlegithon a place [Page 66] where the earth is set on fire by lightning. So Plu­to,Denat. booke 2. deorum. whom Cicero calleth Dis, to whom all natu­rall and earthly force was dedicated, whom the Greeks cal [...], and the Syrians [...] Mammona, rich; presuming that he had the keeping of all the riches that sprang out of the earth, and returned to the earth againe: wherby they thought him treasurer of hell, and Lord of Hades. Acheron is a place by nature so enuironed with hils, that it cannot be toucht with lightning. Seeing therfore all their fained circumstances so aptly agree with Hades, let vs learne with Homer to vnderstand the word Hades aright,Iliad. A. where he saith; [...], speaking of Achilles, that his fury sent many valiant soules to Hades, as we say to their last home: it is most like he thought of none other torment. Now concerning the Christian Latines, and such languages as agree in the very words: they say, DESCENDIT AD INFEROS, which is all one with Saint Paules words, he descended to them beneath in the low­er parts of the earth, to wit the dead, from whence he was to rise with victory: though the Papists by this word would haue that signified, which no [Page 67] authority will, but their owne naked opinions, [...] AD INFEROS, into purgatory: wherin me thinks they grosly erre, seeing the scripture maketh mention of no other punishment after this life for sin, than the second death, the haruest of all flesh, when Christ shall sit in iudgement vpon his firy throne to diuide the goats from the sheep, saying; Come ye blessed of my father, and inherit euerlasting life: and to the sinners; Go ye cursed into euerlasting darknes, where shall be weeping and gnashing of teeth. [...] is a con­struction somthing strange to Grecians that vn­derstand not the word [...] with it, as if we should say, into the house of the graue, confirming my former words. But the Papists will obiect, whi­ther else should he descend being once buried, but to the damned? which I admit a question, and for answer refer them to S. Paules words, which are alredy recited. What is it, but that he descen­ded first into the lower parts of the earth? That he descended (therfore) they confesse, and to what place he went, this place (I know) will very effec­tually prooue vnto them; how that he was buri­ed also it is most true, as before is shewed: ther­fore [Page 68] he was buried, and also descended: for Saint Paul meaneth, that his descension is all one with his buriall: taking the occasion of speech from his ascension. Wherby it seemeth, that some pen­ners of this Creede haue stuck vpon this article, fearing least this word, Hell, should bring them into an error; beyond al authority of scripture: & (while they graunt it to be the place of the dam­ned) they durst not admit this article at all, but that he was buried, and rose again the third day. Neither did they see how well the one or the other might suffice, both being rightly vnder­stood. But the forme that we most vse is, he was buried and descended into hell; where it is pen­ned as two articles, being indeed but one: which is to say, simple truth, in that he was buried; and Saint Paules argument of the manner, when he saith, He descended, &c. Now indeed this word Hell is vsed throughout the whole nation of the Gothes, to wit, in the countries Sueuia, Germa­nia, and Saxonia, that is, Insula Britannica. For as far as the Gothes inlarged their territories, their language remained still in force: therfore in Swedland they say he went downe to Heluet; in [Page 69] Germany to Helle; in our English, which is to say, old Saxonish Hell. Now concerning the ori­ginall deriuation of the word according to the letter: it is plainly shewed in derision of the king of Babylon after his death, by these words; [...] How art thou fallen from hea­uen,Isai. 14. 12. O hellel, the sonne of the morning, which is to say Lucifer. For, as the Painims worshipped the sunne as a God, while he shined in his most glorious height: so likewise in his absence they abhorred him; supposing that in his declination he visited them in the earth. And the heathen people at this day that haue not yet known God, still obserue the same kind of worship. Frō hence it commeth, that the word is so disputable with vs. Though the Painims were ignorant of the sunnes course, yet they were not ignorant of their owne language: for they reserued this word from Isai, till their owne christianity; so that when they had found another God, they made this their Hell, to wit, Lucifer as before. But seeing we bet­ter know the course of the sunne, we must of ne­cessity hold it to be the graue; without any fur­ther arguments of places that were neuer heard [Page 70] of. Therfore mark the resolution of the speech, HE WAS DEAD AND BVRIED, AND DE­SCENDED INTO HELL. Now insomuch as he was buried, he rose again; in that he was dead, he rose from the dead: insomuch as hee went downe into Hell, to wit, the secret place of the dead, to put off death and to put on life: he went vp to heauen the euerlasting seat of life; and dwelling place of aeternity. And as with the Astronomers, there is reckoned among other spheres, that which they call CoeLVM EMPY­REVM, or IGNEVM, a firy throne aboue all spheres,1. Tim. 6. 24. the light that none can attaine vnto: so would necessity graunt the place of the damned soules to be in opposition far vnder all spheres: for no aeternity can continue in changeable bo­dies, whether they be heauenly or earthly: but to prooue that this word cannot signify euerla­sting punishment, and that our sauiour descended into no corruption, thus I argue. All perfect meanes of saluation was foretold by the spirit of God to the Iewes, that they who beleeued or mistrusted, might iustly be saued or condemned: But all that was prophesied, was but of his passi­on, [Page 71] buriall, and resurrection; therfore was his passion, buriall, and resurrection the perfect meanes of saluation: seeing he himselfe was per­fect long before; for he had his perfection from his father euer before all worlds. And the pro­phet Dauid saith;Psal 16. Thou wilt not leaue my soule in hell, nor suffer thy holy one to see corruption: that his body should neither corrupt nor perish in the graue, so pure was he, that he escaped the snares of death. Now we are not only to define the word, but also to search the authority therof, which must be in the scripture, and not elswhere. In the Bible is found no one word that can signi­fy the state of the happy or vnhappy: therfore this word, Hell, is not meant the state of the dam­ned, nor any other corruption than the graue, or the state of death. Neither is it dangerously pen­ned or vsed, as some late vpstart vnlearned haue thought: contending, that it ought not to be said as part of our Christian faith; which obiection aboue is sufficiently answered. Indeed Christ ne­uer shewed any farther article of faith, than that he should suffer many things of the elders,Math. 16. 21. and of the high priests and scribes at Ierusalem, and [Page 72] be slaine, and rise againe the third day: this was all that he added to the perfection of the church, which he promised euen then to build vpon Pe­ters faith; which mystery Peter vnderstood not; wherfore he became an offence: so that he be­gan in spirit, and ended in the flesh. If any other article had needed, Christ would in this place haue added it for the perfection of his church, which he had promised to build: but all that he added, was in the words before recited; therfore in these words consisteth the perfection of the church, the members of Christ, which is the rock and foundation therof. For had not the Iewes had a perfect warning of redemption to come, through the Messiah sauiour of the world, and the full meanes therof, and of all that he was to perform for the saluation of mankind: how could they take notice of their redemption, or be iustly condemned for misbeleef? for they that liued in the time of Christs humanity, were to see that which their fathers hoped for. If then we will fur­ther know what ought the substance of our faith to be? I answer in a word; Our faith ought to be the haruest of our fathers hope: so that we be­leeue [Page 73] that we haue receiued that which they ho­ped for: so through one faith in one Iesus, they and we are both saued.Isai. 53. 8. Who shall declare his age? for he was cut out off the land of the liuing. Heer my purpose was to shew, that this article might safely be vsed, without aduātage to the Pa­pists, or offence to such as I before meant. Ther­fore as we now see with our eies, and beleeue that Iesus the true Christ came and finished his pilgrimage heer on earth, being the only begot­ten sonne of God, conceiued by the holy Ghost, born of the virgine Mary, crucified according to the prophets: so, what he was to do, he himself de­clared to the fathers in spirit, insomuch that they also saw their saluation by the eie of faith, which they had in the same Messiah,Colos. 1. 18. the first born of the dead, and of al things to haue the preheminence. He is the reconciliation of all the world: and euen as his father spred the heauens, and ador­ned them, and created the earth and sea, with all the implements; so is the sonne commaunder of all, and the beginning and end of all things are in his hand: he is made iudge of all flesh, com­ming as it were in the meane time to reconcile [Page 74] the limits, and to constraine all nations to wor­ship him: He was made all one with the father, the beginning of the world, and the last end must ply vnto him, from whom al sentence of ioy eter­nall, or perpetuall misery shall proceed; and to this end he preached in spirit long before he was incarnated.Gen. 6. 3. The Lord said; And my spirit shal not alwaies striue with flesh: and his daies shall be an hundred and twenty yeeres. [...] which is to say;1. Pet. 3. 19. By which also he went and preached to the spirits in prison, which were somtime disobe­dient, when the long suffering of God waited in the daies of Noah, while the ark was in ma­king. Your father Abraham reioiced to see my daie,Ioh. 8. 56. and he saw it and was glad. Suppose, saith Peter,2. Pet. 3. 15. that the long suffering of the Lord is salua­tion; euen so our brother Paul, according to the wisdom giuen to him, wrote vnto you; Doest thou the same,Rom. 2. 3. and thinkest to escape iudgement, and despisest thou the riches of his bountifulnes and patience, and long sufferance, not knowing that the bountifulnes of God leadeth to repen­tance? [Page 75] Wherfore as by one man sinne entred into the world,Rom. 5. 12. and death by sinne, so death went ouer all men: for vnto the time of the law was sinne in the world, but sinne is not imputed while there is no law.Gal. 3. 17. The law fower hundred and thirty yeeres after the promise, cannot disanull the couenant. God gaue the promise to Abra­ham, but death reigned from Adam to Moses, euen on them also that sinned, not after the ma­ner of Adams transgression, which was as a fi­gure of the second Adam. Seeing then before the law all men were dead in sinne without any hope of iustification to eternall life: it was most need­full that the Gospell should be preached vnto them.1. Pet. 4. 6. Wherupon it seemeth Saint Peter conti­nueth his speech of preaching: to this end was the Gospell preached also to the dead, that they might be condemned according to men in the flesh, but might liue according to God in the spi­rit. Now this is plaine, that whoso were vnder the law, were condemned by the law according to the flesh. By this all men vnder the law were iudged by the law. But seeing the dead were be­fore the law (howbeit many righteous men, to [Page 76] whom the promise was giuen, were iustified by faith) they were not to be iudged or condemned by the law, but by the spirit of Christ that prea­ched vnto them, while they were in the prison of death, that they might beare fruit in the resurrec­tion also: otherwise should they be born without adoption in Christ at all, like as the cloudes are congealed and melt againe to nothing: or as the wind passeth through the aire, and no man mar­keth it: so without law or grace should they pe­rish without conscience, which the Atheists now adaies would soon graunt. But their iudgement long ago is not far off,2. Pet. 2. 3. and their condemnation sleepeth not. They are wels without water, and clouds caried about with a tempest, to whom the black darknes is reserued for euer. Now if we doubt, that Christ did preach in the spirit before he came in the flesh: let vs consider the Epistle of Saint Iude,Iude. vers. 9. where is said touching blaspheming of authority; Yet Michael the Archangel (Christ) when he stroue against the diuell about the body of Moses, durst not blame him with cursed spea­king, but said; The Lord rebuke thee. Mark then, this Michael was a cheef Angell, yea more than [Page 77] an Angell,Apoc. 12. 5. as the Reuelation sheweth also; There was a battell in heauen, Michael and his Angels fought against the Dragon; and the Dragon and his angels fought, but they preuailed not, neither was their place found any more in heauen. And the great Dragon that old serpent called the Di­uell and satan, which deceiueth all the world: he was euen cast into the earth, and his angels were cast out with him. Heer Christ the seed of the wo­man brused the serpents head. This Michael is the man-child that was borne to rule all nations with a rod of iron,Psal. 2. 9. and break them in peeces like a potters vessell. Diuers times is this Michael spi­ritually mentioned through the old and new Te­stament;Dan. 10. 12. Lo, Michael a cheef prince holpe me: and there is none that holdeth with me,Dan. 10. 22. but Mi­chael your prince.Dan. 12. In that day shall Michael stand vp, the great prince, which standeth for the chil­dren of thy people. And in the same place; Lo Michael one of the cheef princes cam to help me. Wherfore it is to too absurd for vs to think, that a king hauing banished an offender for punish­ment, into a most desolate place of the world, to remaine there for euer; would himselfe go after [Page 78] to obteine greater power ouer him. For what greater subiection can there be, than for euer, yea for euer and euer to abide a slauish vassall in all seruitude, horror, & trembling? Therfore sup­pose not that the Holy one saw other corruption, than in flesh; for he droue the prince of darknes into a corner, where the sink of all corruption is. Now what perfection he could draw out of this sink, that he himself had cursed; let the conscien­ces of all men try and iudge, and be warned with Peter, that they defile not the things that the Lord hath purified, and that they cleaue not so fast to corruption, as to peruert the Lords waies, and besot their own vnderstanding. Concerning the word,Apoc. 6. 8. Hell, it is written; Behold a pale horse, and his name that sate on him was Death, and Hell followed after him; and power was giuen to them ouer the fourth part of the earth, to kill with sword and with hunger, with death, and with the beasts of the earth. Heer we see that our exposi­tors plainly take Hel for the graue, that is alwaies woont to follow after death.Pet. 2. 13. So when the day of the Lord shall come, by which the heauens being on fire shall be dissolued, and the elements shall [Page 79] melt away with heat: and a new heauen and a new earth established, wherin dwelleth righte­ousnes:Apoc. 21. 1. and the first heauen and the first earth passed away: and when the Lord shall creat new heauens and a new earth, and the former not re­membred. For,Isai. 65. 19. saith the Lord, as the new heauens and the new earth, which I will make, shall remain before me;Isai. 66. 22. so shall your seed and your name continue, and from moneth to moneth, and from sabaoth to sabaoth shall all flesh come to worship before me, saith the Lord, and they shall go forth and looke vpon the carkases of men that haue transgressed; for their worm shall not dy, neither shall their fire be quenched, and they shall be an abhorring vnto all flesh. This is the miserable condition of the wicked ones, the second death, the lake that burneth with fire and brimstone:Apoc. 2. 8. at the opening of the books, & the resurrection of all flesh, which is to say, when the sea, death and Hell shall giue vp their dead,Apoc. 20. 1. which are in them: and they shall bee iudged according to their works: then both death and Hell, which haue all this while had power ouer flesh, to cut it off from inheritance of this life, through the curse; shall at [Page 80] the last resurrection be vanquished to all flesh, and cast into the burning lake by our Lord & sa­uiour Iesus Christ our forerunner. In this world shall the cursed endure his damnation, and the happy shall feel his blessednes. He that liueth in this world an hundred yeeres, shall dy a yoong man; neither shall any be called a child of yeers: but he that buildeth in this world shall inhabit, and they that plant vineyards shall eat of the fruit; neither shall they plant, and another eat: but they shal inioy the works of their own hands, and shall not be made to labour in vaine, and bring foorth in fear: for they are the seed of the blessed of the Lord, and their buds with them. Yet concerning his descension remaineth this one thing, he made his graue with the wicked, & with the [...]ich in his death, though he had done no wic­kednes, neither was any deceit in his mouth. Now in that it is said, he made him a graue; he chose him a place in the earth, whereinto he vouchsafed to descend and be buried for our saluation: though many wicked and rich men lay as glorious as he, whom the cell of the earth was far vnworthy to conteine.Dan. 12. 2. Where the many that [Page 81] sleep shall awake to euerlasting life, and some to shame and perpetuall contempt. Againe, that he was buried, and descended also into hell, read the ancient Christian meaning of the word (Hell) in the example of the rich man written by Luke the Euangelist, translated into Saxonish many yeeres ago, which saith thus; ha peand re peleza dead and paer on Hell bebynzed. which is now as much as to say, And the rich man died and was buried in hel. I should think it very absurd therfore farther to vrge any comment or exposition for the word, Hell: seeing (no doubt) these expositors of the Gospels, sufficiently vnderstood what they said in their owne language. Nay, whosoeuer will not yeeld vnto so plain a testimony of truth, the mark of controuersie: he may be thought little zea­lous, yea obstinate in his own profession. Now of such as would haue Hell to be in the earth, and to meane the place of the damned, and would prooue it by the word,Luk. 16. 26. Gulf, that was betweene Abraham and the rich man: the worde in the Greek originall is [...] HIATVS, FISSVRA, a gap or cliffe, as Virgil citeth the word properly foorth of Homer, [...], TELLVS [Page 82] IMA DEHISCAT, Let the earth cleaue. But we vnderstand the word, Gulf, a concaue and a de­uouring place, which is hardly argued by the cir­cumstance following; seeing [...] and [...] signify neither vp nor downe, but passing ouer as it were from shore to shore, as TRANSCENDE­RE and TRANSRIMARE, agreeing with the pro­phets words before recited, they shall go foorth and look vpon the carcases of men, &c. And be­side, Saint Iohn proueth a further punishment to insue after death and hell, which is to say, the bur­ning lake. Let vs absteine therfore, farther to in­quire of the places, which the Lord hath shut vp from vs and our vnderstanding. For saith the Lord;Gen 3. 22. Behold, the man is becom as one of vs, to know good and euill. And now least he put forth his hand, and take also of the tree of life, and eat and liue for euer; therfore the Lord God sent him foorth from the garden of Eden, to till the earth, whence he was taken. And the Lord hath set Che­rubims, and the blade of a sword shaking, to keep the way of the tree of life. Heer we see that the iealous God excluded Adam out of the garden, least he should attain to see the state of the eter­nall. [Page 83] Wherfore the plaine and open things are for vs and our children to obserue and do: but the secret and hidden things pertaine vnto God only. The prophet Ionah was a most excellent figure of our sauiour, if a man do diligently mark his prophesie.2. King. 14. 25. First, his name signifieth a doue in the Hebrue voice, in the likenes wherof Iesus receiued the spirit of his father from heauen, wher he himself confesseth,Math. 3. 16. that he saw the heauens open, and the spirit of God descending like a doue,Psal. 74. 16. and lighting vpon him, the true turtle doue, whose soule the beast had neuer power of. Ionah his message was to preach; so Christ: Ionah wil­lingly suffered shipwrack,Iona. 1. 12. for the safety of the ship and mariners; Christ willingly indured the curse for the saluation of the earth, and the inha­bitants therof: Ionah was in the belly of the fish three daies and three nights; so long was the son of man to be in the belly of the earth: Ionah de­scended into the belly of hell; for saith he, I cried in mine affliction vnto the Lord, and he heard me; out of the belly of hel cried I, and thou hear­dest my voice. Which hel is heer nothing else but the vale of death, and extreme mist of darknes, [Page 84] wherinto our sauiour also descended for the same space. Ionah arose and went to Niniueh to finish his message of preaching; Christ arose like­wise, and ascended into heauen, to consummate all his fathers will, after he had once yeelded vp his spirit into his hands,Math. 17. 50. and had destroied the temple of his body, and built it againe in three daies. Ionah had pity on the gourd, for which he had not laboured, neither made it grow, which came vp in a night, and perished in a night: so dealeth Christ with his adopted members, ta­king pity euen of the meere fruits of darknes, whose beginning and end is not to be discerned of men: for they abide not the light that truth loueth. THE THIRD DAY HE ROSE AGAIN. He walked the path of life, euen to the presence of his father,Psal. 16. 10. the fulnes of ioy; at whose right hand are pleasures for euermore: which path he hath also shewed to vs his followers, whose flesh yet doth rest in hope. Let vs therfore (perceiuing the mortality of our vaile) euen for his sake striue to enter into that path, how narrow or straight soeuer it seemeth; the crooked and hard waies are passed with care and fear to eternall ioy: but [Page 85] the wide and easie waies in this life leade to de­struction, and pull vs hastily to condemnation and euerlasting woe in the world to come. Our sauiour Christ by his power which he receiued of his father in heauen, could destroy the temple and build it againe in three daies,Iohn. 2. 1 [...] as he said; De­stroy this temple (pointing at his body) and I will build it in three daies. Which is a very fine and perfect exposition of the rock, where he saith; Thou art Peter, and vpon this rock (pointing to himself) I will build my Church: but the blind Iewes vnderstood not of what temple he spake, albeit he had called it so: neither will the Papists vnderstand of what rock he spake, albeit it was his name long before. His power was so infinite, not only in framing to himselfe a new body,Math. 27. but to many other that slept in the dust of the earth,Dan. 12. such was his will to manifest his attractiue power to all flesh, that hopeth for the resurrection in the world to com: when the time of recreation of all flesh shall appeer.Psal. 17. Wherfore stay our steps con­tinually, O Lord, in these thy paths, that our feet slide not, and deliuer vs from the hands of such as haue their portion in this life. Concerning his [Page 86] resurrection Saint Paul testifieth at large, how that he died for our sinns according to the scrip­tures, and that he was buried, and rose againe the third day,1. Cor. 15. and that he was seen of Cephas, then of the twelue; after that he was seen of more than fiue hundred brethren at once; of whom many at that time remained as a confirmation of his testimony, the rest being asleep. After that he was seen of Iames, and then of all the Apostles, and last of all, of him. Which chapter I intreat the dili­gent reader to turn to, bicause it wholy concer­neth this article: For it prooueth the resurrection of the dead, and that Christ is already risen; then that we all shall rise, and the manner how. Wher­as for me to make a new frame of the same texts, adding nothing but forme to my purpose, were meer arrogancy, or rather, as Saint Paul saith, [...], and might seem vnto the reader as the hony of one bee, in comparison of a whole field of sweet flowers. In many other places, where the whol Psalm, chapter or book cōcerneth the mat­ter in handling, I refer the reader to the ancien­test testimonies therof, whether it be of prophets, Euangelists, or Apostles, which were the neerest [Page 87] recorders of that time. FROM THE DEAD. Which is to say, them that sleep, for whom Saint Paul willeth vs not to lament, as others that are clean without hope: for saith he, as we beleeue that (our) Iesus died and rose againe; so (our) God through Iesus will bring againe those that sleep with him; for the Lord shall come downe from heauen with a showt and the voice of the Arch­angle,1. Thes. 4. 13. and with the trumpet of God, and those that be dead shall rise first, and then those which remaine aliue shall be carried vp with them in cloudes to meet the Lord in the aire; and so shall we all be with the Lord. Also he taught his disci­ples,Mark▪ 9. 3. that he should rise againe the third day: and after I am risen I will go into Galile before you.Mark. 14. 28. His ascension in this place is little to be spoken of, bicause by his descension it hath sufficiently appeered by the contrary argument: yet thus much he testifieth,Iohn. 7. 34. saying; Whither I go you can­not (in the flesh) come. In my fathers house are many mansions: if there were not I would de­clare vnto you. I go to prepare a place for you. Let not your harts be troubled, ye beleeue in God, beleeue also in me. Though I go to prepare [Page 88] a place for you, I will come againe, and receiue you vnto my selfe, that where I am there may you also be: and whither I go you know, and the way you know. For it is I that am the way, the truth, and the life. No man commeth to my father but by me:Iohn. 14. if yee had knowen me, you should had knowen my father also, and from hencefoorth ye know him, and haue seen him. Moreouer he saith to Mary;Iohn. 20. 17. Touch me not, for I am not yet ascen­ded to my father, but go to my brethren, and say to them; I ascend to my father and to your fa­ther; and to my God and your God. Heer he most comfortably becommeth brother vnto vs, acknowledging his father and ours to be all one, through his precise and faultlesse obseruation of his fathers will. After that he had breathed vpon his disciples the holy Ghost,Iohn. 20. 22. and at the sea of Ty­berias comforted them againe with his presence: he was taken vp in a cloud out of their sight; and while they looked stedfastly towards heauen as he went, two men stood by them in white appa­rell,Acts. 1. 9. which said; Ye men of Galile, why stand yee gazing into heauen? This Iesus which is taken vp from you into heauen, shall so come as you [Page 89] haue seen him go into heuen. Abraham receiued three Angels with the presence of God:Gen. 18. 2. Lot re­ceiued two Angels as messengers from God of his saluation in the absence of the Lord:Gen. 19. 3. for the Lord sent them to destroy the city. In such places is the office of the Trinity to be marked, and most diligently considered. Likewise, that he ascended it appeereth by S. Lukes words;Luk. 24. 51. And it came to passe, that as he blessed them he depar­ted from them, and was carried into heauen: into that ancient and euerlasting house of his father; where the riches and treasure of Christs king­dome lay, where neither rust, nor moth could corrupt, nor theeues break through and steale; which is the farthest height of heauen, and aboue all heauens that we can imagine, as is abouesaid. Let vs not therfore be gazers, woonderers, or strangers to the things that ought to be most fa­miliar vnto vs. For nothing appeereth plaine to them that know not God, and him whom he sent our sauiour Iesus Christ. HE SITTETH AT THE RIGHT HAND OF GOD THE FA­THER ALMIGHTY. Who being the brightnes of glory, and the ingrauen forme of Gods per­son: [Page 90] and bearing vp all things by his mighty word,Heb. 1. hath by himselfe purged our sinnes, and sitteth at the right hand of his fathers maiesty in the highest place.Ephes. 1. Heer commeth to passe the spi­rituall prophesie of Dauid, saying; The Lord said vnto my Lord, sit thou on my right hand till I make thine enimes thy footstoole, which is to say, at the right hand that ruleth all the wolrd: this is the right hand that shall find out them that hate him:Psal. [...]1. 8. strong is his hand,Psal. [...]9. and high is his right hand. The right hand of the Lord hath the prehemi­nence;Psal. 118. the right hand of the Lord bringeth migh­ty things to passe. Dauid being a prophet, and speaking vnto men, was to vse the phrase of men, and also to allude vnto the manners and power of men: for all the preferment that hath been among men, hath been to place authority on the right hand, seeing all actiuitie, worthines, prosperity, readines and facility consisteth in the right hand of a man. This was the reason of Da­uid his figuratiue speech to make men vnder­stand the preheminence of the most High: wher­as indeed God is all spirit, and hath no commu­nion with flesh, as it is already prooued. His right [Page 91] hand is a threatning hand to them that hate him: but it entertains them kindly that loue and wor­ship him in spirit and true holines, as doers of his will, and obseruers of his commaundements. Which thing the prophet slacked not, when he said; Lo I com: for in the book of life it is written of me, shewing his election by the holy spirit. Yet why doth he so stedfastly affirme, that it is written of him, &c? surely his owne soule told him. For saith he,Psal▪ 40. I desired to do thy good wil, O my God, yea thy law is within my hart; and I say thy right hand,Psal. 44. thine arme, and thy cheerfull countenance saueth and defendeth all such as thou fauorest. Againe,Psal. 18. thy right hand hath staied me, and thy louing kindnes made me grow. I beheld the Lord alwaies before me (saith he) and he is at my right hand,Acts. 2. there shall I not be shaken. By this we may well perceiue the worthines of Christ, receiued by his father into that holy place, into which he entred, a sacrificer for sinne once for all; so there is one God, one mediator betwixt God and man Iesus Christ. Wherfore lift vp your harts vnto the Lord; let your soules be lifted vp on high, yea and fly vnto heauen as a bird with a most cheer­full [Page 92] note, and a new song, praising God, and say­ing; Hosanna in the highest, which is to say, Saue vs, O thou that dwellest in the most high. FROM THENCE HE SHALL COME: Euen as the men of Galile saw him go:Acts. [...]. 11. and he shall come ri­ding vpon Cherub,Psal. 18. 10. and flying vpon the wings of the wind. Behold, he will come with his fan in his hand,Math▪ 3. 12. and he will make clean his floore, and ga­ther his wheat into his garner: but he will burne vp the chaff with vnquenchable fire. Wherfore shall hee come thence? TO IVDGE THE QVICK AND THE DEAD. Now Gods throne is a firy throne, whose comming to iudgement no man knoweth: who, at his comming shal bap­tise with the holy Ghost and with fire, comming suddenly as a theef in the night; or as a maister, whose return the seruant knoweth not: least the wicked should be forewarned to flee from the anger to come, and aduaunce themselues, con­cerning the aduantage of this life: therfore they shall giue account to him that is ready to iudge both the quick and the dead.1. Pet. 4. 5. Iudge nothing, O people of the earth before the time; vntill the Lord commeth, who will lighten things that are [Page 93] hid in darknes, and make the counsels of the hart manifest: and then shall euery man that doth so, haue praise of God. Christ commanded his Apo­stles to preach, that he was ordained of God a iudge of quick and dead. Saint Paul saith; I wit­nes before God, and the Lord Iesus Christ that shall come againe to iudge the quicke and the dead at his appeerance and his kingdom:2. Tim. 4. which is to say, when his kingdome shall come that we daily pray for in the Lords praier: in which king­dom the Lord make vs partakers of his sonnes inheritance, euen as we growe in him vnto the house of the liuing, Amen. I BELEEVE IN THE HOLY GHOST. Heer againe is the first tenor of our confession repeated, to wit, I beleeue in, which ought to haue relation wholy and seueral­ly to the three persons only, least we make a con­fusion of all; as some do, which take it literally, without discerning the sense at all; but saying in haste, I beleeue in the holy Ghost, the holy ca­tholike church, the communion of saints, &c. Heer the simple (except he be taught) cannot vn­derstand, but that he beleeueth in the catholike church, and in the communion of saints, &c. so [Page 94] far foorth as in the holy Ghost, or in the other two persons: but of this point anon more at large. I beleeue in the holy Ghost. Why? I be­leeue in the father and the sonne, as is abouesaid, and the holy Ghost is all one with the father and the sonne; for he proceedeth both of the father and the sonne, and with the father and the sonne togither is glorified: therfore I equally beleeue in the holy Ghost, as in the father or the sonne, or as in both, father and sonne. For, bicause the holy Ghost is exempted from neither, it pertai­neth to each one, and to both alike. The holy Ghost was the father and the sonne before the world; the sonne was the holy Ghost and the fa­in the world; the father is the holy Ghost and the sonne in the world to come. The concentricall Trinity being thus;

• Father,
• Sonne,
• Holy Ghost,

whose might, authority, and power shal be at that time all one ouer them that shal be baptized with the holy Ghost and with fire: for now, euen to day is the holy Ghost labouring in the harts of men, to win them vnto the father and the sonne. Wherfore harden not your harts as in the pro­uocation, [Page 95] in the day of temptation in the wilder­nes. Happy shall the wise virgins be, which are found with oile in their lampes, not trusting to borrow in the busie day of all flesh when none can lend. Wherfore, good brethren, be not as the foolish virgins, the sleeping disciples, the sluggish seruants, or as the busie Martha: but haue care to choose the better things during the time of the flesh, that the holy Ghost may find a resting place in your soules, to bring you to euer­lasting life.Math. 11. 5. Then shal it be said; The blind receiue their sight, the hault go, the lepers are clensed, the deaf hear, the dead are raised vp, and the poor receiue the gospell.Mark▪ 14. 38. Take heed, watch and pray, least ye enter into temptation:Mark. 13. 33. Take heed, watch and pray, for ye know not when the time is. For Christ saith;Iohn. 14. 16. I will pray the father, and he shall giue you another comforter, that he may abide with you for euer, the spirit of truth whom the world cannot receiue, bicause it seeth him not, nor knoweth him; but ye know him: for he dwel­leth with you, and shall be in you. I will not leaue you comfortlesse, I will come to you: yet a little while and the world shall see me no more; but ye [Page 96] shall see me: bicause I liue, ye shall liue also. And in the same place following, Christ saith; These things haue I spoken vnto you being present with you, but the comforter which is the holy Ghost, whom the father will send in my name, he shall teach you all things, and bring all things vnto your remembrance which I haue told you; and so foorth to the end of the chapter. And in the next chapter; But when the comforter shall com, whom I will send vnto you from the father, euen the spirit which proceedeth of the father: he shall testifie of me, and ye shall be witnesses also; bi­cause ye haue been with me from the beginning. And againe Christ saith; I tell you truth, it is ex­pedient for you that I go away: for if I go not away, the comforter will not com vnto you; but if I depart,Iohn. 15. 26. I will send him vnto you: and when he is come, he will reprooue the world of sinne, of righteousnes, and of iudgement; of sinne, bicause they beleeue not in me; of righteousnes, bicause I go to the father, and ye shall see me no more; of iudgement, bicause the prince of the world is iudged.Iohn. 16. 7. I haue yet many things to say vnto you, but ye cannot hear them now, howbeit when he [Page 97] is come which is the spirit of truth, which will lead you into all truth: for he shall not speake of him­selfe, but whatsoeuer he shall hear, that shall he speak; and he shall shew you the things to come: he shall glorify me; for he shall receiue of mine, and shall giue it vnto you. To this place may be applied the Lords words spoken by the prophet Ioel;Ioel. 2. 28. I will powre out my spirit vpon all flesh, your sonnes and your daughters shall prophesy, your old men shall dreame dreames, and your yoong men shall see visions: and also vpon the seruants, and vpon the maidens in those daies wil [...] I powre my spirit. Whosoeuer therfore shall call vpon the Lord with a contrite hart, dooing the works of the spirit, and not of the flesh; he shall be saued. For in mount Sion and in Ierusalem shall be deliuerance, as the Lord hath said, and in the remnant whom the Lord shall call. The holy Ghost is a diuers gift vnto the chosen; to som the gift of prophesie; to some the interpretation of toongs: as Saint Paule saith touching spirituall gifts;1 Cor. 12. Brethren, I would not haue you ignorant, wherfore I declare vnto you, that no man spea­king by the spirit of God calleth Iesus execrable: [Page 98] also, no man can say that Iesus is the Lord, but by the holy Ghost. Now there are diuersity of gifts, but the same spirit: and there are diuersity of ad­ministrations, but the same Lord: and there are diuersity of operations, but God is the same, and worketh all in all. Now the manifestation of the spirit is giuen euery man to profit withall: for to one is giuen by the spirit, the word of wisdome; to another the word of knowledge, by the same spirit; and to another the operations of great works, and to another prophesie, and to another the discerning of spirits, and to another the di­uersity of toongs, and to another the interpreta­tion of toongs. Now all these are the body of Christ, and members seruing to seuerall vses in the church of God, as some for apostles, some for prophets, some for teachers, some to do mira­cles, some for healers, some for helpers, some for gouernors, some for linguists, and some for inter­preters. This gift lighteth on the chosen in many shapes: it came vpon the sonne of man in the likenes of a doue;Acts▪ 2. 3. it came vpon the Apostles in the form of clouen toongs like fire; it came vpon disciples at Ephesus,Acts▪ 19. 6. that neuer before heard of [Page 99] the holy Ghost, by Pauls laying hands on them. How the faithfull may be assured of this gift, let them read the eight chapter of the Epistle to the Romans, concerning the hope, patience, and prosperity of this gift, which will something ease the tediousnes of this treatise. Therfore, kind rea­der, take it in woorth that I so often send thee to the spring it selfe, for the water that is most sweet and fresh; the carriage not far, and the burden easie: albeit, I will not omit to lay downe in this place the fruits of the flesh, and the fruits of the spirit: for they rebell ech one against the other, & the operations of both are contrary. For the works of the flesh are adultery,Gal. 5. 19. fornication, vn­cleannes, wantonnes, idolatry, witchcraft, hatred, debate, emulations, wrath, cōtentions, seditions, heresies, enuie, murther, drunkennes, gluttony, and such like; which things whosoeuer doth ex­ercise, he shall not inherit the kingdom of God. But the fruit of the spirit is loue, ioy, peace, long­suffering, gentlenes, goodnes, faith, meeknes, and temperancy, against which there is no law. Thus much I thought good heer to mention, that ye may haue in this Enchiridion as it were a mar­riners [Page 100] compas to passe by; for as by it, we recouer a direct course againe after many stormes, and at last come to a safe port: so if by the weaknes of the spirit you wend with the tempest of the world, doing the will of the flesh; then haue you also be­fore your eies, the points of hope, patience, and prosperity, the direct course vnto the holy land, where ye shall arriue and anchor more safe than sowls in their nests,Luke. 9. 58. or foxes in their holes; yea or any treasure in the depth of the earth: for all such things in the day of iudgement shall shew foorth their owne property, and be reuealed vnto the eies of the liuing: at which day shall be the har­uest, wherunto the tares also are reserued as well as the wheat. This is the land that is more worth than all kingdoms; heer is the plentifull field that multiplieth so manifold; this is the field of hid tre­sure;Math. 13. the pearle of great price; the draw-net that gathereth of all kinds; the fruitfull senuy, and the sauory leuen. The heires of this kingdom shall shine as the sunne: thus much concerning the comforter, that guideth the chosen to saluation. Now touching the catholike church. If we be­leeue in the catholike church, we bring a curse [Page 101] vpon vs: for the church are the members of Christ their head; not cleer from sinne, bicause the old man remaineth yet in them: and saith the prophet; Cursed is the man that trusteth in man, and maketh flesh his arme. One man may haue a sympathy with another, vntill perfection shall come by grace. Also if we beleeue in the catho­like church, we lessen the power of God our fa­ther, of Christ our sauiour, and of the holy spirit our comforter, to whose power no perfection is wanting: for it made vs perfectly, it saueth vs assuredly, and most intirely releeueth and com­forteth vs daily. Which creation, saluation, and consolation, the holy catholike church so far re­lieth on; as is needfull for any one member of the same: should we presume then to be made holy, bicause they are holy? or saints by belee­uing in the holy members of the church? or will we all be catholikes one by one, bicause we all make one catholike church? No, there is no saint but he whom the spirit sanctifieth; nor any catho­like but the church: which is the composition of many members into one catholike and perfect body of Christ the head; through the holy Ghost [Page 102] the spouse of the Annointed.Psal. 45. The holy city of God Ierusalem came downe from heauen pre­pared as a bride trimmed for hir husband:Apoc. 21. 2. I will shew the bride the lambes wife: read the whole chapter. Concerning the new citie Ierusalem, the church, holy, catholike, or vniuersall on earth. This is the vineyard of red wine,Isai. 27. 2. that the Lord hath kept so daintily, and watred euery moment least any assaile it. This hath the Lord set as a signe on the mountaines for all the inhabitants of the earth,Isai. 18. 3. that when he bloweth the trumpet they might heare, yea vpon mount Sion bloweth he, and the most base and vile nations repaire vn­to his name.Isai. 26. 1. This is the strong city, whose bul­works are saluation, and in whose wals consisteth the whole strength of Iudah. This church hath none other foundation but Christ, and the faith which we haue in him;1. Cor. 3. 11. the true rock that follow­ed the host.Math. 16. Wherfore we are Gods laborers,1. Pet. 2. 4. his husbandry,1. Cor. 10. 4. and his building. If any man lay other foundation than this,Exod. 17. 6. the fire shall try of what sort it is:Num. 20. 10. and if any mans work abideth, he shall receiue wages; but if his work burne, he shall lose (his labour.) Againe, know ye not that [Page 103] ye are the temple of God, and the spirit of God dwelleth in you? This much hath shewed that we are the very temple of God, founded vpon Iesus Christ, of which the holy Ghost is minister, and dwelleth in vs. Which temple if any man de­stroy, God the builder will destroy him; for the temple of God is holy. More concerning this point, read the whole third chapter of the first Epistle to the Corinthes; this temple of the Lords was sanctified in old time: yea euen when he dwelt in no house;2. Sam. 6. 6. but walked in a tent or taber­nacle, leading his seruant Moses though the wil­dernes with the children of Israel, euen as a shep­herd leadeth his sheep. Such was his tender mer­cy toward his possession at that time, that in fower hundred and fowerscore yeeres he dwelt in tents and tabernacles, and his arke remained within the curtaines. Then Salomon built a tem­ple for his name, against the comming of Shiloh then to be sent, Iesus Christ, the very foundation, wals, and borders of the catholike church, gathe­ring togither a communion of saints by the holy Ghost, a most comfortable minister in the same. Therfore there is no catholike, but the Lords [Page 104] building, which is the common passion of the members of Christ. And we are not to beleeue in the catholike church, of which our selues are members: but we beleeue that we be of the ca­tholike church, and that we are part of the Lords husbandry and building vpon his sonne Iesus Christ the rock, euen the foundation that was reuealed by God the father vnto Peter. For when doubt arose who he should be, Peter confidently answered; Thou art that Christ the sonne of the liuing God: and Iesus answered and said vnto him; Blessed art thou Simon the sonne of Ionah, for flesh and blood hath not reuealed this vnto thee, but my father which is in heauen: and also I say; Thou art Peter, and vpon this rock will I build my church, and the gates of hell shall not ouercome it. Heer met I somthing concerning the catholike errors of the Popish church: that make PETROS, PETRA, PETRA ROMA, and ROMA CATHEDRA PETRI, which in a word may be easily confuted: for Peter, at the pronun­tiation of the words, Thou art Peter, &c. was in the coasts of Caesarea Philippi Tetrarchae far from Rome: neither was it euer spoken of by any [Page 105] testimony now of sixe hundred yeeres old, that Peter was at Rome, only a new opinion of that church hath of late inueterated. Concerning the word, Rock; all rocks of saluation are spiritually taken:Psal. 18. 3. as Dauid saith; The Lord is my rock and my redeemer. And in another place it is said; Tzuri shaddai, My rock is the all-sufficient: but this is meant of our sauiour a rock of saluation; seeing vpon it he will build his church, a temple not made with hands: therfore of necessity must this rock be taken spiritually, as a reuelation of God from heauen to Peter of his sonne Iesus Christ, which was the faith of Peter, when he said; Thou art the annointed, the sonne of the liuing God. And vpon this faith will Christ build his church, so sure as vpon a rock neuer to be moo­ued:Psal. 123. for they that trust in the Lord, as mount Sion cannot be mooued: the gates of hell shall not preuaile against the building on this rock; for the true faith in Christ shall continue for euer, yea euen as an euerlasting building, that the fire nei­ther wasteth nor consumeth. There was no cause why Peter should haue receiued a speciall bles­sing, [Page 104] [...] [Page 105] [...] [Page 106] but in regard of his reuelation from God: for it is said; Happy art thou, bicause my father hath shewed thee this. Vpon this rock will I build my church, and the gates of hel shall not preuaile ouer it, and I will giue thee the keies of the king­dom of heauen, and whatsoeuer thou bindest on earth shall be bound in heauen, and whatsoeuer thou loosest on earth shall be loosed in heauen. Indeed Christ shewed that he himselfe had the keies, when he saith very comfortably to Iohn; Fear not,Apoc. 1. 18. I am the first and the last: him that Isai prophesied of, which am aliue and was dead, and behold I liue for euer and euer: verily I haue the keies both of death and hell. And in another place; Let him that hath eares, hear what the spi­rit saith vnto the churches, and write to the angell of the church in Philadelphia;Apoc. 3. 7. these things saith the true and holy one, that hath the key of Dauid, who openeth and no man shutteth; who shutteth and no man openeth. And in the next verse; I know thy works; behold I haue giueu before thee an open gate, and no man can shut it, bicause thou hast little power, and thou hast kept my [Page 107] commandements, and not denied my name. The key of Dauid is manifested vnto vs, when he saith; Open ye euerlasting doores, and the king of glory shall com in. Heer was his faith as a key, and therfore called the key of Dauid. He foresaw the lion of the tribe of Iuda that came of the root of Dauid; the lambe of God, who was the only in heauen and earth that could open the book and loose the seales. Heerby we see that Christ only openeth,Apoc. 5. 5. and no man shutteth; and shutteth and no man openeth. It is plaine by te­stimony of scripture, that there is but one key to open heauen to mankind, and that is Christ the king of glory, who is entred in, and there is no other door-keeper but he. Therfore wheras our sauiour saith; I will giue thee the keies of the kingdom of heauen: that is to say, the spirituall knowledge, to preach my word, which thou didst but now testifie, in these words; Thou art the an­nointed, the sonne of the liuing God. The know­ledge heerof is to the beleeuers a key of entrance to life eternall: but to the wicked and reprobate vnbeleeuers, a key of exclusion to condemna­tion [Page 108] for euer; and such is the binding vp of the faithfull as sheaues into the barne, and the loo­sing or vndoing of the wicked as the stubble to be burnt in vnquenchable fire. Otherwise, if Christ had giuen him his owne whole authority on earth, or had made him porter of the king­dom of heauen, no doubt he himselfe in a verse or two after as it seemeth, might had lost his inheri­tance in heauen: for if Peter had been able to haue disswaded him, Christ had not gone to Ie­rusalem, nor suffered much of the high priests and elders, nor been slain, nor the third day risen againe. Wherby it seemeth that he was as great an enimy to saluation as might be, when he said; Go not master, haue pity on thy self; it shall not so com vnto thee. Heer fell he so extremely in faith, that he receiued a greater rebuke for igno­rance,Math. 16. 23. than euer Iudas did; Get thee behind me sathan (for before it seemeth he made him a com­panion) thou art mine offence, thou sauorest not of the wisedom of God, but of the wit of man: wherfore now I am to thee as Isai prophesied,Isai. 8. 14. a rock of offence,1. Pet. 2. 8. a stone to stumble at. But admit [Page 109] he had been the iustest man that euer was, and so liued vntill he should go the way of the fathers: yet was not his righteousnes inheritance; for it came from God, and he could leaue nothing to his posterity that claimeth more than his autho­rity by succession: thus much concerning the catholike church. THE COMMVNION OF SAINTS. I beleeue that there is communion of saints, and that I my selfe am one of the com­munion, elected by the spirit through faith in Christ. THE FORGIVENES OF SINNES. I beleeue also that there shall be a forgiuenes of sinnes through the passion of Christ, as is alrea­dy shewed by his passion. THE RESVRREC­TION OF THE DEAD. I beleeue there shall be a resurrection of the dead, and that I shall rise againe with glory vnto life euerlasting. These last articles I handle not in this place, bicause each of them is already seuerally prooued in my treatise. All that remaineth is to conclude my purpose, which was to shew the nature of beleeuing: that by the faith of his owne hart euery man is saued, what he is to beleeue in, the cause why; and last­ly, [Page 110] the vnspeakable comfort, that euery true be­leeuer hath by his faith in God the father, God the sonne, and God the holy Ghost▪ to whom be all power ascribed, both now and euermore. Amen.